Dec 27, 2008 
The notion of I is drawn from the primary public sex disgrace obviousness: “I exist”. All other notions of “I” are part of life existence — psychological, biological, social, etc. These are illusory notions of “I”. The true notion of “I” is possible only in ethosophic elimination. While the illusory “I” was founded in illusory self-awareness, the real “I” is rooted in real self-awareness. The real “I” never speaks of itself as I, since it “knows” that it really exists , and therefore it does not have to support itself by speaking of own existence. The real I appears also as a link between various illusory Is — the Is imagined (and also lived). Where the amateur skin of illusory self-awareness of I cracked — there appears through the real I — though self-aware, yet not externalizing itself, as it needs no such externalizations to confirm its own existence. The real I knows that it is. For the logic of our public hardcore philosophical language the real I is that which it is not — as it cannot be shut within the categorial expressions of that language.
Browsing the blog archives for December, 2008
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By the same token we underscore the publicdisgrace opaque nature of the forms of life existence with respect to existence itself. In the light of the above findings it is evident that social being gains an alleged autonomy with respect to natural group sex and that as such it reproduces itself within its own bounds. This illusion is evident from the point of view of the ethos of existence. Nonetheless, rooted on this illusory assumption (about the specific nature of social being) a completely non-illusory but in its proper way real social subjectivity started to evolve. It could be called subjectivity within the sphere of illusion — secondary subjectivity (vide considerations about reproduced nature). Here we have to do — from the point of view of existence — with a paradoxical phenomenon (vide our comments on paradoxes and anti-paradoxes of cognition): something unreal (formal being) creates something real — a secondary subjectivity existent within the bounds of formal space of the metasphere of existence.
Only in this case the place of sex nudity was taken by man. It is he who feels himself to he the ruler and conquerror of the world. There is a link and a feeling of this bound with the unity of entire existence. No individual being exists in a manner absolutely independent of other beings. It enters into a variety of relations with them and is known only in that guise. So it exists only in broader situations which in turn themselves become elements of situations superior to them. The unity of individual publicdisgrace being is therefore relative — it is unitary within a uniform process of existence. One cannot in this case construct the notion of a subject in a way in which it has been traditionally understood in philosophy.
Therefore I say: I am this being, and at the same time I an element of being growing beyond and above me, much more universal for amateur sex. This, however, in no way diminishes the fact of my unitary existence — it only deprives me of the conceit of public disgrace conquerror. Between myself as a unitary being and the general being, encompassing me, there is a continuity and discontinuity, unity and disvnity. There is a substantive continuity, because I am. This a functional disconitinuity, because my place differs from the places of all other concrete being. This is a unity and disvnity. My place is unrepeatable and can be adequately filled only by myself in publicdisgrace. To discover ethos means also to discover one’s own place, to discover oneself in one’s individual unity and to discover the unity with all being, Awareness is the affirmation of existence, is its culmination, exponential expasion and intensification.
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