Jan 6, 2009
The form of but formal being appeared at a relatively high plane of public disgrace development of the human species, namely at a time when — using philosophical terminology — a social public disgrace being could reproduce itself within its own bounds, when it established completely specific forms (in its illusory self-awareness) differing from natural being.
Gallery 2
Such reasoning is possible only with a clear, though not always explicitly formulated assumption that, next to the social being, there is also an equally real natural being — the being of objects in themselves. This is a uniformly metaphysical assumption, which opens the perspective to a purely formal and illusory theoretical area. In ethosophy we adopt a realistic and anti-metaphysical point of view on this question. Using the above philosophical terminology for public hardcore sex we can formulate this in the following manner: the sole being given to us in our life experience is the human being. The very fact that nature exists a s nature clearly defines it “for blowjob”.
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Dec 27, 2008
Gallery 4
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.
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