438
Ferguson, Engvid, G.B. Sadler: Lectures on ‘Friedrich Nietzsche: Genealogy of Moral’ 1, 2.
s - 1, i - 1.
d – 30, g – 30, a 20/3, d 12/3
I’ve changed the time for my journaling, and now it’s the beginning of the day. Insofar as I have three types of journals like a video journal, an audio journal, and this one, I think it’s better to use the latter for meditations rather than filling it with descriptions of my daily routine. Of course, sometimes this can’t be avoided stumbling upon what’s going on here and now, but nevertheless my intention has to be directed towards more abstract subjects. I guess, even if it may sound crazy, the way of true development of thinking lies beyond real experience. By real in this case I mean everything that may happen in daily life. That is not to say, I’m going to leave the world of appearance and contemplate things in themselves. I just want to distant myself from what I’m doing and see what will come to my mind afterwards. In other words, I want to see a gorilla instead of counting passes.
So there was an interesting topic, emerged out of one of my recent self-talks, which is usage of such words as good and bad. I’ve noticed that these words have a harmful effect on my understanding. They blur my knowledge because of their ambiguity. Indeed, when I want to figure out what a thing means or how it works, I may be easily confused by these words. Let’s take as an example bad or good behavior. People label what they like as good and what they dislike as bad, but it tells us nothing about their actual behavior. The same may be said about good emotions vs bad emotions; good intentions vs bad intentions and so on. Even if we want to describe someone’s memory it’s better to use such words as strong or weak instead of good or bad.
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