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description= I seek any position 30K/yr working any day of week, any shift, unpaid O/T no problem, within 1 hour s commute of South St. Seaport, NYC;
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ng together those two realms knowledge and virtue which we at first separate this is a hard saying that knowledge is virtue should we accept the principle that knowledge is virtue we solve one problem it is no longer difficult to understand the very curious thing that mephistopheles in the guise of faust writes in a student s book eritis sicut deus scientes bonum et malum 36 why would he not rather write you will become godlike knowing truth and falsehood it was not a life of action upon which the student was about to embark but a life of words and study faust s turn from words to deeds is no perplexity but a very natural movement from theory to practice this motion should be seen in all students who are completing their studies knowing about truth and falsehood in words they then reenter the world and face the problems of goodness and evil in action the application of theory in practice time faust s wager lines 1692 1705 if ever i lay me on a bed of sloth in peace that instant let for me existence cease if ever with lying flattery you can rule me so that contented with myself i stay if with enjoyment you can fool me be that for me the final day that bet i offer if to the moment i shall ever say ah lingr on thou art so fair then may you fetters on me lay the will i perish then and there then may the death bell toll recalling then from your service you are free the clock may stop the pointer falling and time itself be past for me part iii faust does not travel the highway of despair from words to deeds unaccompanied the spirit of the world journeys with him the spirit recounts this odyssey as it basks on ithacan shores in the permanent noon of the sun of self consciousness having vied with athena and learned where her booty lies this spirit s tale hegel retells in the phenomenology of the spirit the spirit s odyssey begins with words in sense expression pure being at once breaks up into the two thises as we have called them one this as i and one as object more precisely pure being breaks up into three thises i here and now sense certainty itself has thus to be asked what is the this if we take it in the two fold form of its existence as the now and as the here the dialectic it has in it will take a form as intelligible as the this iteslf to the question what is the now we reply for example the now is night time to test the truth of this certainty of sense a simple experiment is all we need write that truth down a truth cannot lose anything by being written down and just as little by our preserving and keeping it if we look again at the truth we have written down look at it now at this noon time we shall have to say it has turned stale and become out of date 1 the same will be the case when we take the here the other form of this the here is e g the tree i turn about and this truth has disappeared and has changed round into its opposite the here is not a tree but a house the here itslef does not disappear it is and remains in the disappearance of the house tree and so on and is indifferently house tree the this is shown to be universality 2 the spirit is thus intimidated by language language is the more truthful in it we ourselves refute directly and at once our own meaning and since universality is the real truth of sense certainlty and language merely expresses this truth it is not possible at all for us even to express in words any sensuous existence which we mean 3 ego is drowned and obscured in the universal i is merely universal like now here or this in general no doubt i mean an individual i but just as little as i am able to say what i mean by now here so it is impossible in the case of the i too by saying this here this now an individual thing i say all thises heres nows or individuals in the same way when i say i this individual i i say quite generally all i s every one is what i say every one is i this individual i when philosophy is requested by way of putting it to a crucial test a test which it could not possibly sustain to deduce to construe to find a priori or however it is put a so called this thing or this particular man it is reasonable that the person making this demand should say what this thing or what this i he means but to say this is quite impossible 4 spirit s self defeat in language engenders scepticism scepticism breeds despair the despair of words this despair moves spirit to an act of desperation which is either murderous or suicidal we may be permitted here in this appeal to universal experience to anticipate with a reference to the practical sphere in this connection we may answer those who thus insist on the truth and certainty of the reality of objects of sense by saying that they had better be sent back to the most elementary school of wisdom the ancient elusinian mysteries of ceres and bacchus they have not yet learnt the inner secret of the eating of bread and the drinking of wine for one who is initiated into these mysteries not only comes to doubt the being of things of sense but gets into a state of despair about it altogether and in dealing with them he partly himself brings about the nothingness of those things partly he sees thesse brig about their own nothingness even animals are not shut off from this wisdom but show they are deeply initiated into it they do not stand stock still before things of sense as if these were things per se with being in themselves they despair of this reality altogether and in complete assurance of the nothingness of things they fall to without more ado and eat them up 5 the ultimate deed of the spirit is recorded in lordship and bondage spirit s experience with words gives rise to sceptical uncertainty of things and of self spirit desires a recognition which will establish self certainty desire for recognition is the desire for desire the desire to control another s desire that is to make oneself the object of another s desire the standard by thich that other deems itself self spirit recognizes itself in another i yet for the very reason that the i which spirit sees is other spirit is uncertain of itself these two i s challenge one another for recognition in an homeric fashion mortal combat ensues but mutual slaughter is not the outcome one fears for his life and submits to slavery the other becomes a master the prize of victory is not the kind of recognition which was sought spirit desired the recognition of an equal it now has recognition from a chattle a thing spirit has merely exchanged the despair of words for the despair of deeds moreover the victor has won the battle but lost the war by becoming a master he has lost any chance of achieving self consciousness ironically the slave is now in a position to achieve self consciousness the hands are crossed so to speak and the younger son receives the blessing the plot of faust is remarkably similar to the plot of the phenomenology of the spirit we first find faust caught up in the despair of words as he sits at his desk the moon rises into view the moon is reflection its light is the reflected light of the sun faust and cease word threshing from this hour 385 392 oh that full moon thou didst but glow now for the last time on my woe whom i beside this desk so oft have watched at midnight climb aloft then over books and paper here to me sad friend thou didst appear a1 could i but on mountain height go onward in thy lovely light faust is eventually given the opportunity to fulfill this wish if he so chooses but presently faust takes a book of magic and conjures a spirit i feel the courage forth into the world to dare 465 faust is willing to risk his life in order to confront this spirit unveil thyself thou must 467 500 tis i i m faust i am thy peer the spirit describes itself as an ocean spirit in tides of life in action s storm up and down i wave to and fro weave free birth and the grave an infinite sea a varied weaving a radiant living thus at time s humming loom its my hand that prepares the robe ever living the diety wears faust thou who dost round the wide world wend thou busy spirit how near i feel to thee the spirit refuses to give faust recognition spirit thou art like the spirit thou canst comprehend not me faust not thee whom then i image of the godhead and not even like to thee faust shortly makes his wager with mephistopheles and the two embark upon a long series of adventures which culminate in the ultimate deed the satisfaction of a desired desire this scene between mephistopheles and faust bears an obvious resemblance to christ s temptation in the wilderness matthew iv but more important for our present purpose is this scene s resemblance to hegel s chapter on lordship and bondage faust part ii act iv 10130 10136 mephistopheles you have surveyed a boundless territory the kingdoms of the world and all their glory matt iv still with that discontented air did you not lust for something anywhere faust i did a great work lured me on divine it mephistopheles that can soon be done i d seek some city faust with that i can not be contented 10155 mephistopheles then swelling with self conscious pride i d raise a pleasure castle in a pleasant place 10160 10161 faust sardanapalus vile and new i swear 10176 10180 mephistopheles who could divine toward what ou would aspire it must have been sublimely bold in truth toward the moon you d soar and even higher did your mad quest allure you there forsooth faust is now given the opportunity to fulfill his earlier wish ah could i but on mountain height 463 464 go onward in thy lovely light but faust s desire is no longer for objects of reflection the object of faust s desire is no longer words but deeds moreover faust desires a desire faust by no menas for this earthly sphere 10181 10201 affords a place for great deeds ever astounding things shall happen here i feel the strength for bold endeavor lordship possession are my aim and thought the deed is everything the glory naught mephistopheles confide to me the range of your caprices faust mine eye was drawn out toward theopen ocean that swelled aloft self towering and vaulting and then drew back its billows in commotion the broad expanse of level shore assaulting it is the sea as the likeness of which the conjured spirit described itself which faust now desires the moon is a body of weak reflection but of powerful influence on the tides the ocean is moved by the moon that is to say the ocean desires the moon faust it steals along in countless channels flowing fruitless itself and fruitlessly bestowing it swells and grows and rolls and spreads its reign over the loathsome desolate domain strong with a mighty will where wave on wave rolls on reigns for a while retires and naught is done even to despair it could harass me truly the aimless force of elements unruly here dares my soul above itself to soar here would i fight of this be conqueror faust s desire is to control the ocean s desire for the moon faust desires to limit the sea and oncover new ground upon which a city can be built in act v it is a blind faust who comes at midnight upon what he believes to be a fulfilling of his desire the sounds which he hears are not of shovels digging drainage channels as he believes they are the sound of his own grave being dug faust imagines 11565 11572 green fertile fields where straightway from their birth both men and beast live happy on the newest earth settled forthwith along the mighty hill raised by a daring busy peoples will within a land like paradise outside up to the brink may rage the mighty tide and where it gnaws and would burst through or sap a common impulse hastes to close the gap it is this rapturous vision which looses faust the wager it is the vision of a perfect state aye such a throng i fain would see 11579 11603 then might i say that moment seeing ah linger on thou art so fair the traces of my earthly being can perish not in aeons they are there that lofty moment now i feel in this i now enjoy the highest moment s bliss time stops all that subsequently transpires is in an eternal moment mephistopheles him could no pleasure sate suffice no bliss so wooed he ever changeful phantom s favor this last vile empty moemtn this the poor wretch wished to hild it fast forever him who against me stoutly held his stand time conquers here the old man lies in sand the clock stands still chorus stands still no sound is heard the clock s hand falls mephistopheles it falls tis finished chorus tis past mephistopheles past tis a stupid word past why past and pure naught sheer uniformity of what avails perpetual creation if later swept off to anihillation so it is past you see what that must mean it is the same as had it never been and yet whirls on as if it weren t destroyed i should prefer the everlasting void so faust is swept into the bacchanalian whirl the long journey from words to deeds is unavoidable if man is to become what he is faust would not have thanked hegel for persuading him to remain in his study nor would hegel be pleased if faust had the bacchanalian whirl is a device to cheat mephistopheles in their wager the fiar moment of that dance is ever lingering and ever fleeting the bacchanalian whirl is a moving rest psalms 55 6 and i said oh that i had wings like a dove for then would i fly away and be at rest hegel says that dialectic properly begins with zeno it was no accident that zeno first applied dialectic to motion dialectic is motion motion is the dialectic of the here and the now if the second moment of logic is motion then the first moment abstract understanding must be rest parmenides unconsciously perhed on one side of the antinomy the third moment mysticism which subsumes the first and second moments within itself must be a moving rest it is just such a moving rest in which goethe leaves us chorus mysticus all earth comprises 12104 12111 is symbol alone what here ne er suffices as fact here is known all past the humanly wourght here in love the eternal womanly draws us above time was of the essence for hegel a temporal paradox prompted him to write the history of philosophy hegel states this paradox in the introduction as follows if thought which is essentially though is in and for itself and eternal and that which is true is contained in thought alone how then does this intellectual world come to hae a history in history what appears is transient has disappeared in the night of the past and is no more but true necessary thought and it is only with such that we have to do is capable of no change 6 it is not words only but also deeds which suffer in this temporal paradox there are also many most important things outside of philosophy which are left unconsidered such are religion political history forms of government and the arts and sciences 7 deeds as well as words being products of thought must have a destination for hisotry seems at first to be a succession of chance events in which each event stands isolated by itself which has time alone as a connecting link but even in politi...
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