A Momentary Flow

The idea that people could use computers to amplify thought and communication, as tools for intellectual work and social activity, was not an invention of the mainstream computer industry or orthodox computer science, nor even homebrew computerists; their work was rooted in older, equally eccentric, equally visionary, work. You can’t really guess where mind-amplifying technology is going unless you understand where it came from.

Don’t let yourself be corrupted by reality.

To be shaken out of the ruts of ordinary perception, to be shown for a few timeless hours the outer and inner world, not as they appear to an animal obsessed with survival or to a human being obsessed with words and notions, but as they are apprehended, directly and unconditionally, by Mind at Large— this is an experience of inestimable value to everyone and especially to the intellectual.

When I finally grow up I wish to be a philosophical virtual God, and the reason I wish to be such a virtual god is because I will create me a compound personae , a multiplexity of beings all in one, a multiversal and multivariable sense perception mechanism that will correlate a complex mind to a complex reality and in this mind the Vienna circle will have a philosophical orgy, and when Wittgenstein will approach he will state again and again:” meaning is use.. Meaning is use..” even if he never really said that exactly, in my virtual complexity he will agree to such an approximation. And in the mind of this personae, Feyerabend will be battered by Terrence Mckenna only because of what he said about Gallileo, but together they will reveal the true anarchism of TS Elliot because when he said that the human cannot bear too much reality he did not take into account the fact that we are changing in our capacity to bear reality.
We are all metamorphic beings, and Kafka was correct!
We are also metaphorical beings, infinitely probabilistic, Kazantchakis was correct.
When I will be a philosophical virtual god I will let Pierce and James fight for their own brand of pragmatism.
But above all when I will finally become a virtual philosophical god I will as a final point allow Derrida to dislocate, displace, disarticulate, disjoin, and put out of joint the authority of the “is”.
I will let the cultural nervous system to, at long last, feel itself, and when it does, it will be virtual, it will be philosophical and it will be godly.
Deleuze was correct when he said that philosophy has the concepts it deserves according to how well it formulates its problems.
We are the friends, the nomad philosophers, lovers of wisdom and openness, we shall walk naked the spaces of time.

We are like sailors who on the open sea must reconstruct their ship but are never able to start afresh from the bottom. Where a beam is taken away a new one must at once be put there, and for this the rest of the ship is used as support. In this way, by using the old beams and driftwood the ship can be shaped entirely anew, but only by gradual reconstruction.

Thought and sensibility take on a new dimension, in which every drop of sweat, every movement of muscle, every quick- drawn breath becomes the symbol of a story; and as my body reproduces the particular gait of that story, so does my mind embrace its meaning.

Western philosophy has betrayed the body; it has actively participated in the great process of metaphorization that has abandoned the body; and it has denied the body. The living body, being at once “subject” and “object,” cannot tolerate such conceptual division, and consequently philosophical concepts fall into the category of the “signs of non-body.

The question of technology is one of the most important questions in all of philosophy because we, as human beings, live with technology and live on its terms. Something like the Internet is so immediate to us … so intimate in our lives, that we take it for granted and may not realize that it actually plays a role in shaping our thinking.

Liquid life is a succession of new departures.