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Boldly Comes Justice: Sentient Not Silent

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Abhijit Naskar

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“If you are mindful, Asclepius, these things should seem true to you, but they will be beyond belief if you have no knowledge. To understand is to believe, and not to believe is not to understand. Reasoned discourse does (not) get to the truth, but mind is powerful, and, when it has been guided by reason up to a point, it has the means to get (as far as) the truth. After mind had considered all this carefully and had discovered that all of it is in harmony with the discoveries of reason, it came to believe, and in this beautiful belief it found rest. By an act of god, then, those who have understood find what I have been saying believable, but those who have not understood do not find it believable. Let this much be told about understanding and sensation.”

ReasonTruthBeliefKnowledgePage 29Corpus Hermeticum Ix
Book:Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius
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“From anger arises delusion; from delusion, confusion of memory; from confusion of memory, loss of reason; and from loss of reason one goes to complete ruin. ( Chapter- II, Shloka- 63)”

ReasonPhilosophyIndianMahabharataBhagavad GitaBhagwad GeetaOvercoming Anger
Book:श्रीमद्भगवद्गीता पदच्छेद, अन्वय, साधारण भाषाटीकासहित
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“Be that as it may, one opinion that has often been expressed in the course of the war is absolutely mistaken: the opinion that, through its sheer magnitude and the gigantic mechanism of horror it set in motion, this war would frighten future generations out of ever making war again. Fear teaches men nothing. If men enjoy killing, no memory of war will deter them. Nor will the knowledge of the material damage wrought by war. Only in infinitesimal degree do men's actions spring from rational considerations. One can be thoroughly convinced that an action is absurd and still delight in it. Every passionate man does just that.”

WarReasonFearKillingRationality
Book:If the War Goes on: Reflections on War and Politics
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“Here is another way of putting an aspect of that same parallel: just as The Critique of Pure Reason seeks to show us that the formal conditions of sensory consciousness of an object presuppose a form of synthesis that belongs to the understanding, so, too, the Tractatus seeks to show us that the formal conditions of sensory consciousness of the identity of a sign presupposes linguistic self-consciousness of the logical nexus of the symbol. Just as Kant seeks to show how, on the one hand, the understanding must bear on sensibility in order to have content (for it to represent anything), and how, on the other, the sensible manifold requires conferral of unity through the activity of the understanding to be more than merely blind (for it to amount to more than mere sensory noise); so, too, later Wittgenstein aims to show how, on the one hand, the symbol must find expression in the sign to be more than nothing (for it to say anything), and how, on the other, the form of the sign (in spoken language—its phonological form) presupposes the apprehension of its real possibilities for symbolizing (its logico-grammatical uses in acts of speech) in order for it to come into view as having the form that it does.”

ReasonLanguageUnderstandingKantSymbolSignWittgenstein
Book:The Logical Alien: Conant and His Critics
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