"The mind is a compact, multiply connected thought mass with internal connections of the most intimate kind. It grows continuously as new thought masses enter it, and this is the means by which it continues to develop."

Bernhard Riemann On Psychology and Metaphysics ca. 1860

Today's Elites


Saturday, October 16, 2010

The Only Unquenchable Appetite

It never fails to be a source of amusement when psychologists stumble upon some half truth in their investigations and then declare that they have made a discovery. When in fact, if they had even a smattering of classical training in the history of philosophy, they would recognize the absurdity of their claims.

Take the case reported by experimental psychologists at Stanford that study doesn't need to be interrupted by a break, because they conclude that will power to concentrate is not a limited resource. It has been accepted since the time that Plato wrote his Symposium, that the principle of the power of the intellect is driven by the unending and universal desire to produce good for humanity's future. But, since we, in our modernist, existentalist's cesspits of institutional "learning," have foolishly tossed aside all such wisdom in favor of utter and fraudulent nonsense, we seem to have quite lost our moorings. And go blindly flailing about like some chaos theorist's delusion.


From De Pace Fidei, Nicholas of Cusa 1453


"We recognize that in ourselves there is a certain appetite which is
called spirit because of the motion present in it. Moreover, we recognize
that the explanation for this motion is the Good, for by reason
of the Good the appetite is moved. Accordingly, we see that by
its own power the Good attracts our spirit and that the only reason
the Good is desired is because it is the Good. Therefore, the end of
our desire is the Good. And our spirit cannot have its appetite for the
Good from anywhere other than from the Good. Therefore, the Good
is the Creator of our spirit—creating us for the attainment of  itself-
and is both our spirit’s Beginning and its End. Hence, our spirit
is not at rest except in its Beginning. And because our intellectual
spirit is not that very Good which it desires (because that Good is not
present in our spirit; for if it were present in the intellect, it would be
the intellect, just as in our knowledge the known is our knowledge),
the intellect does not know what that Good is. Therefore, the intellectual
spirit by nature desires to understand that Good. For although
that Good cannot be lacking to anything that is—since to be is something
good—nevertheless, unless the intellect understands the Good,
it will be deprived of it and will not be able to be at rest."

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