anything at all, it is probably safest and wisest to merely leave it at the juncture where we simply recognize that life is built to keep going. Intent, therefore, is the motivated behavioral purpose or design that comes from an organism’s constant body monitoring when it has a functioning brain, a working
taught us about how our brains work and our behavior is generated, I wish to lay the basis for where such an account might take us in application and in practice – in short: in the living of alife.
Our study will accordingly be divided into two main parts: the first, and by far the bulk, will attempt
as becoming – gradually and unceasingly – out of a being living in a world. It might seem counterintuitive, and indeed definitional folly, but there is a sense here in which the self rests on the whole person just as much as the whole person rests on personal identity and on the self.
paradise of the living dead) we are witness to a phase in the dynamic life of a social aggregate that has been subjected to rolling trauma, a loss of itself in its conceptual form, a plague of superstitions, and, most importantly, the emergence of a vortex where once stood mediating particularities or
.) on “partialization” as both fetishism and a creativity. Durkheim and Menninger demonstrate that the concepts of life and death are polar oppositions and that the Hegelian and Marxist concerns for the “living dead” or the “undead” (Žižek) are highly relevant for contemporary society. Are we fully
1967 : 145). The romantic, then, in their longing for the sublime is engaged in a suicidal calling; the disenchanted life is not worth living ( Binion 2005 : 67). Pushed to the extreme, the altruistic fanatic reveals their narcissism, an extreme form of egoism; the two moments form a speculative
makes all the difference for Fichte. In a letter to Friedrich August Weißhuhn later in 1790, just months after writing the “Aphorisms,” Fichte exclaims:
I have been living in an entirely new world since reading the Critique of Practical Reason . Propositions which I thought could
military to locate. Life in these mountain territories may be understood, following Barad, as a web of relata including many inseparably interwoven human and non-human elements. In Kurdish society, the act whereby young people choose to abandon their existing way of life and leave home to go to the “free
other words, a man’s unruly preference for the body of another man, contrary to hegemonic discourse on gender and love, is in fact recognised and eventually tolerated to a certain extent as long as this kind of sexuality, indirectly, rather than directly, contributed to increasing life at an overall
individual is wholly responsible for the evils that occur to them. The gods have structured the world in such a way as to be conducive to our livinga good life; if we fail to do so, the onus is squarely on us.
However, at 86a–d Timaeus abruptly reverses himself, attributing the existence of human badness