6/23/14

A little button from my shop to help raise some Kiva money

The Slow as Molasses Press

OK we all
have a business side
Mine is my press above
and my shop below
Do they make a mint
Hardly
Should they
Damn right
But It has not been at 
the top of my list
Except that more and more
I think that the idea of using my shop
to loft money to Paypal
from whence it can go to Kiva
for no interest loans
to folk worldwide
well that is
a Good Idea
in every way


The button below makes a nice small
gift and they can be bought in 
ten and 100 packs
The art work as on all
my products is original
composed using basic free
utilities.
All items sold at Art Things
have one other
thing in common
Profits go to support
no interest loans through Kiva




AWHENCE 3.5" Button (10 pack)

One of the zingers from Triadic Tales

The Slow as Molasses Press

This is a revised version of one of the tales in Triadic Tales, available at the Kindle Store http://buff.ly/PdQOqU

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The following conversation took place between Archibald Fleetwood and a person we must assume to be the deity. Or at least Archibald assumed so, Archibald was in the habit of having long conversations with him. He maintained to anyone who asked that he (the deity) was within him (Archibald) and that such conversations were not much different than talking to oneself. The reason he was adamant about the deity was that their conversation involved powers ordinarily associated with the deity. I mean the protagonist of various holy books, including that perennial best-seller, the Bible. I offer here, with no further comment, Archibald's remembrance of the exchange. D stands for Deity, A for Archibald.

A:

I was playing slots today on my computer and I spontaneously asked you for a little help. And then I wondered, do you do that sort of thing?

D:

Ixnay. No way. There is nothing more silly than the notion that I would intervene in such a situation. That would ruin everything. I do not intervene. It's your show.

A:

Wait a minute. Atheists have a field day with your omnipotence and omniscience. What are you saying?

D:

I am saying that it would be a huge violation of the freedom that is universally bestowed on all creatures for me to muck with a process that evolves naturally, according to the way things are.

A:

The way things are?

D:

I don't like the way people draw a distinction between chance and mechanistic notions, as though I had no sophistication when it comes to such things.

A:

I got you. So you are saying that most prayers lofted in your direction are useless.

D:

Don't get me started. The only prayer that is worth anything is what we do. You know I am around and you make use of that. We go back and forth. You know enough to realize that I am not involved in altering things that work perfectly well with no interference, not because they are machines but because they are real, reality, now and so forth. Getting the world to work is your job, not mine.

A:

What about when I do ask for something? And you come through?

D:

You are simply aware that things have turned out as you wished.





A:

So you are quiescent, Taolike. Zen?

D:

Tucked into the book of Job there is a bit of poetry that comes pretty close to saying who and what I am, in addition to being your friend and a friend to anyone else who has the wisdom to seek me out.

A: You are transfixed, awed, in love with the whole thing and you wonder why we aren't as well.

D:

That's one way of putting it. People are too afraid. They invest their energies in shutting things out. People are the crown of creation! Life is there for you to solve.

A:

The mind, you mean. But I want to press you. You say things turn out as they might have. But I say that when I ask for help, you often do help and I notice the result and even sometimes remember to thank you.

D:

OK. You are utterly right. While you cannot force reality, you are affected by our interaction. Particularly when we are dealing with the psycho-physical realm, the individual realm, the transitory realm, your interaction may have tangible results. It becomes more difficult to speak of when there are huge options like impending wars. If everyone prayed as you do the world would have no wars. But given the lack of interest in the exercise, I am afraid hostilities will continue.

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That is the end of Archibald's message. I doubt anyone will credit it as being more than the supposition of a fellow who has nothing better to do than to while away the day playing slots on his computer.

Triadic Philosophy advocates conspicuous restraint

The Slow as Molasses Press


The books on triadic philosophy
at the link above
are all related to
the theme of the text below
which is how to 
put an end
to violence
and thus to most harm
Please visit and
freely sample 
All of us
have raised our hand
at some point
and most of us
have allowed 
a blow
to be struck
There is only
one way
Triadic Philosophy
can help us
When we are
seeking to
retaliate
in order to
punish
somebody
for wrong done
our voices should be
saying
No No No No
but our arms
should be embracing
the perpetrator
in a confession
of one's helplessness
to stop the action
Because the action 
will continue
in some form
And it can only
be broken 
by an act
of conspicuous restraint
which says
It Stops Here

Aesthetics does not deserve to be seen primarily as the province of the art world

The Slow as Molasses Press

On the Peirce List
there is an opportunity
to discuss with
persons who know far more
than I
the ins and outs of
a philosophy
Here is a response to
the contention that
the main triad of
triadic philosophy
is
Reality Ethics Aesthetics
If you are interested
there is much more on this
at the link above.



Triadic Philosophy is rooted in three interdependent terms. Without the three in the order they have there is no substance to it. The three terms Reality Ethics and Aesthetics signify the Sign, the Index and the Active element which is the Aesthetic. The entire triad and indeed the entire "philosophy" is an explicit method of generating actual conduct by individuals. It may have other implications but this has from the start been the reason for presenting the triad exactly as it is and as a fixed means of engaging in conscious thought that can lead to conscious expressions or actions. 

Aesthetics does not deserve 
to be seen primarily 
as the province of the art world (Danto). 
It  underlies 
as Shakespeare understood 
the world itself. 
Were I an accredited philosopher 
with the capacity to influence thought, 
I would certainly stake 
a career or two 
on this contention. 

On Reality, Universality Hamlet and Philosophical Terminology

The Slow as Molasses Press

This is a reply 
somewhat edited
on a thread on the Peirce List
It is in the general stream
of thought about 
triadic philosophy
You can find much that
fills in the blanks
in the texts
I have parked 
at the link above


(From Digital Art, Series One, also
available at the Press noted above)
I will continue to puzzle about whether or not there are "reals" and "unreals", not in hope or pretense of changing the terms that have currency in philosophical discussion, but because, given the slipperiness or words and their (assumed) clear subsequence to signs (images? appearances?) I would contend there is a good argument for claiming that reality is all known and unknown and all that we see as appearance is also reality. Hamlet is a case in point, being the very meaning of the tragedy of the binary. (Too late he understands that.) The actions that emerge from Hamlet are the product of his encounter with appearances. No one will say that the ghost is, as Peirce sometimes says of unreality, a figment or fiction. It is the ghost who insists on reality and whose reality Hamlet both embraces and rejects. This issue is crucial to me because it also has massive relevance to the theological references that have stimulated by Peirce's comments on the subject in NA and elsewhere. If we accept that reality is everything we can begin to apply a spectrum understanding to it and move to a consideration of matters that eventuate in conduct (another term Peirce uses without specifying its relationship to the pragmatic maxim). There is much more to be said about Hamlet. Especially when we consider that Hamlet slayed the one on whom Shakespeare, with delicious irony, showered "memorial maxims". And that Ophelia, for all that has been written of her, is hardly opaque in describing rape. Crazy? No way. 

There are only three fundamental kinds of relations

The Slow as Molasses Press


From Triadic Philosophy
one of the 100 aphorisms 
that make up
the initial text
Please visit the press 
noted above
to sample free
all Triadic Philosophy
texts

12.

This remarkable text is drawn from Joseph Brent,  Charles Sanders Peirce: A Life, Bloomington and Indianapolis 1993, Page 331. "There are only three fundamental kinds of relations: monadic, dyadic and triadic; ... by combining triads, all relations greater than the number  three can be generated; and ... all those of a greater number than three can be reduced to triads. Since, in addition, triads cannot be reduced to dyads, nor dyads to monads, monads, dyads and triads constitute the fundamental categories of relations. At the same time, triads are made up of dyads and monads, and dyads of monads. Hence, in logical order, monads are first, dyads second, and triads third, which gives a second group of relations: first, second, and third. Hypostatic abstraction provides a third group of relations: firstness, secondness, and thirdness, which contain first second and third, which in turn contain monads, dyads, and triads. Altogether, these elements constitute the abstract,formal mathematical categories and relations that constitute the elements of thought." And the remarkable truth: When we move beyond two we enter the realm of Triadic Philosophy.


Everyone is an artist. Life is performance.

The Slow as Molasses Press

The following is an aphorism from Triadic Philosophy
available at the Press above

Slowly but surely this will
prove the thought
that carries 
this century
to a slight but
crucial
evolution
toward nonviolence
and away from the
hoary binary past


11.

The common use of aesthetics to describe art is too narrow. Everyone is an artist. Life is performance. All acts have aesthetic properties from ugly to sublime. Like everything else, aesthetics is a spectrum. Triadic philosophy is a means of becoming conscious not only of where good lies but how goodness manifests itself. This approach solves problems Mao could not overcome by force. Aesthetics harnesses nonviolence. It moves the world toward the beauties of true community. It evolves morality beyond the worst instances of harm and violence. It is not utopian. It is moral evolution. One by one. It accepts the pace of continuity.




Time moves but am I moving with it

The Slow as Molasses Press

Time moves
but am I
moving with it
I don't know
should I
I don't know
I'm waiting
for a sign I think
and when that is
the case
it's best to do
what comes to mind
and leave 
the rest 
to grace


This blog, Twitter
and all other
elements
aim at one thing
advancing a
point of view
that embraces
iconoclasm
and 
champions
tolerance
helpfulness
and
democracy

The thinking behind this
is on my YouTube site
and in inexpensive texts
parked at the
press
whose link begins this page

I've given you the
conclusion
everything else is how
I arrived at it


Evil is measured by relative degrees of harm.

Evil is measured by relative degrees of harm. To be delivered from evil  is to be  free from receiving or inflicting abuse.  Bully...