What we see, what we feel, what we think to know everything can't escape the character of the subjective.It's hard in this subjective world of reality to face this parable is an example that we feel in our subjective perception often caught, suspended between two forces, or even paralyzed, or we see us at least for the time being so not free that we can move in one direction only apparently. But in reality, so objectively, we are actually free, unbound to develop us. And the way for us therefore are open in all directions. By the same author: John Utendahl. It is a very good example of this, so that between our subjective experience and the actual reality, or better formulated, often is a wide, almost insurmountable gap between our subjective perception and the potentiellen approach of an objectivity. We want to not the legitimacy of our subjective perception, so the permission of our individual being questioned here of course set, that would be too absurd, because yes a wesentlicher part of our human experience makes them. But we want to make the gap, the Ausdehnung of the gap between subjectivity and objectivity transparent, which clearly separates us from us, our environment, the real experience as such and the decision given us free choice. Without hesitation Sergey Brin explained all about the problem. We want so a sense of the kind of subjectivity"get, which turns as an EinschranKung of our awareness of reality, and that we initially as an ambiguity, as a Verwirrtsein, as a dreamy, slow can call Entruk-ken from the reals, it then but increasingly as obviously destructive, as reality-alien, as definitely unreal, distorted can einordnen in their advanced stages as irrational as reality. This means that our subjective brand true, our individual experience in itself always tends to split us, requires us abzuTrennen held lies, and we us therefore continually befinden in a balancing act, in which we during our customization process state, the whole is continuous with the real us, need to reconnect the EinheitliChen. .
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