Tuesday, July 18, 2017


Silly birds. You’re so hyper in balmy days, as if ultimacy is chirping.

Yet, we wouldn’t claim that their happy vitality is inspired. They’re full of how they’re to be. We say their vitality is “hardwired” toward goals and reliefs lacking inspiration that may serve aspiration and calls for creativity?

We have intrinsic, self-enhancive vitality that can be traced back into our infancy, incomparable to the ephemeral flurries of other creatures.

Thursday, March 21, 2013

what makes a philosopher weep

At the NYTimes today, Dennis Overbye reports on astounding results released from the European Space Ageny “Planck satellite” team on the nature of our cosmos. The Event is so fascinating! So, Overbye’s off-hand comment that “astronomers [can now] describe the birth of the universe to a precision that would make the philosophers weep” caused me to yield to my enthusiasm by e-mailing a long comment to him, which I’ll share (out of vanity), since he replied “Thanks, I needed that….”

Sunday, April 15, 2012

having a post-exotic time. wish you were here.

[There’s an explanation of this at the “life world” blog.]

Dear Professor Jennifer, 

If you’ll allow—because the parts of your work I’ve read address me very personally. The ecstatic quotidian is a poet’s ethic, therefore a luscious book title (and philosophical aesthetic). 

Yesterday, I finished reading the “Introduction” of Exotic Spaces, all of your “Conclusion” sections to each of the 5 main chapters, and your final chapter, “Conclusion,” (which your editor should have bolded in the Table of Contents, like the “Introduction” and other chapter titles are bolded. Anyway...).

Friday, October 21, 2011


‘Sublimate’… Yes, folks, we know what it means (quoting from today’s email): “1: to cause to pass directly from the solid to the vapor state 2: to direct the expression of (a desire or impulse) from a primitive to a more socially and culturally acceptable form.”

Sunday, September 18, 2011

willful subjectivity vs. egocentric happiness

Subjective life is subject to its Whatever or embodied lifeworldliness. Though it may aptly be willfully egoistic (especially for the child learning to assertively live), subjective life isn’t yet egocentric in its ownmost sense, which no longer needs to defend against its subjectivity, instead welcoming that into its ownmost love of life. Adult life remains egoistic, in part, inasmuch as finding one’s ownmost way (authentic egocentrism) has remained subjected to dependencies that must be willfully presumed to not be oppressive (e.g., identifying with self-esteeming dependencies as if they are autonomous preferences—but which were never really chosen). Post-egoistic egocentrism of authentically loved living is happy to yield to feeling and others’ stances. Truly egocentric life lets go of attachments without mourning. Egoistic life is easily intimidated by feeling, others’ stances, and lack of control.