Although that the following link was posted in the Hebrew Atzor long ago, I didn't realize its content until today
NikhsefaNafshi who writes occasionally in Atzor has set up a very interesting site in which he organizes a global ideological theory very similar to the one I am trying to portray. It also emphasizes indirectly the closeness between psychology, philosophy and theology
Harmony means that which unifies two different things/ideas etc... So do we agree that harmony = unity? and that complexity creates opportunities for harmony/unity?
נשלח ב-7/11/2008 11:58
My aspiration-to-unity theory did not include complexity in what-is-aspired-to.
It said that we aspire to an all-inclusive-unity. That means a unity that includes all things (I didn't define what should be included in the term "things", but I didn't want to talk so metaphysically. They could be different motives in a musical piece, or different people, or forces in nature. The difficulty of defining "things" in this context is another reason that I started to speak in different terms and put the aspiration-to-unity theory aside.)
Sometimes the only way to unite things that are different is by having a high level of complexity. But I never said that complexity has a value in itself.
I did mention that personally I like musical pieces with a higher level of complexity than other people like - and that is because in my experience I find that the only way to achieve an inclusive unity in life is with a higher level of complexity. For this reason, complex music - at least in some moods - relates more to my life. But I don't agree that we always prefer a higher level of complexity and find it more harmonious (which by the way is a vague term that requires definition if we want to use it in our theory).
I hope that you appreciate this problem for your view.
תוקן על ידי נכספהנפשי ב- 07/11/2008 12:44:00
תוקן על ידי נכספהנפשי ב- 07/11/2008 12:45:27
נשלח ב-6/11/2008 23:08
kuli ozen
נשלח ב-30/10/2008 22:31
Shalom Veto! I am sorry I didn't answer till now... I don't remember why I stopped this dialogue... do you want to continue where we left off?
I hope all is well with you...
נשלח ב-18/2/2007 23:39
Dear Nikhsefa,
Although I do think that we could reach a common judgement about what is more harmonious and what is less and even to understand why harmony for you is total unique blackness and for me it is a gradual merger of all the diversified colors of the rainbow, that is not the important point on the theoretical level.
The point is that we all start from the reference point that human will is geared towards harmony. Beyond this point it becomes an issue of study and research how to classify the practical level between harmony and disharmony. Even if one will claim that killing is more harmonious then letting live, he will bear the burden of proving and demonstrating how killing is more harmonious.
Lets take your example of complexity. I think that we agree that complexity has a value only because arranging its parts can reach a higher level of harmony than simpleness even if only from the richness of diversity. But if complexity would be such that it we did not distinguish anything in its variety and it could only be a cause for more chaos, we wouldn't value it at all.
נשלח ב-5/2/2007 19:36
Shalom Veto
To me it the claim that this graduality is more harmonious, is not obvious at all - worst, it seems to me like deluding ourselves. I don't mean to be offensive - I am writing this because maybe you can open my eyes to these values
As far as my "unity" criteria, the way I meant it, total blackness is perfect unity. if all the space of the world was homogenous, it would have been perfect unity. therefor I won't be able to say that our world is better than that homogenous world.
BTW I do have an account about my preferences of complex melodies sometimes: it is because life is complex, in the bottom line.
נשלח ב-5/2/2007 01:46
Hello Nikhsefa,
Isn't it obviously objective that a universe in which each component of its basic aspects of life has its gradual expression is much more harmonious?
The Malbim commentary on the creation story in Bereshit describes the beauty of graduality from growth to simpler life [around the earth of fish and birds] to heavier and more complicated life and then to human sophisticated life, very nicely.
נשלח ב-4/2/2007 13:17
Veto Shalom
Do you think that a world containing plants and animals is more harmonious than a world without them? Is this judgement of yours objective?
נשלח ב-21/9/2006 14:49
I agree that we are still far from being able to discern asthetic harmony and from that comes the hebrew adage "al taam vareiach ein lehitvakeach". I am talking about global abstract harmony as far as our capacity goes and especially since we do NOT have any other standard of value. Everything starts from that. Even according to your formulas looking for extraterrestrial revelations, you seek the revelation of what is right and wrong thus harmonious with the rest of reality or disharmonious. Cognitively consonant or dissonant.
What I argue is merely that according to my experience, the greatest revelation is that which is revealed through sachliel which Being-Hove reveals as reality. That is far stronger and actually the absolute whereas prophecy is a mere reflection of that revelation which is continuously evolving.
נשלח ב-16/9/2006 20:59
let's put the Tanachik story aside for now. The basic point of dissagreement between us seems to me regarding our ability to know the ultimate purpose. I don't think our sense of asthetic harmony should be our guide. one day a green carpet seems to match my room and one day a grey one; one person finds clutter harmonious and another doesn't. How can you explain why a world containing plants and animals is more harmonious than a world without them?
נשלח ב-12/9/2006 19:39
I think we do know that the ultimate purpose is a life of flowing perfect harmony on all levels. Cognitive consonance [zrimat hadaat] versus cognitive dissonance [leumat tzrimat hadaat] up to every minute detail like estheticakl harmony as I said earlier
The revelation comes through Sachliel who evolves in a better understanding and focusing of and on reality-Hove until the fulfillment of Jeremiah's prophecy "torati eten bekirbam velo yilmedu od ki kulam yedeu". The tradition'a Sinaic revelation is a strong beginning of that process from intuition/prophecy to intelligence/rationality. As you say in one of your forums the ten commandments are the most basic, then comes the explicitly written in the Torah [mefurash batora] then the understood from the Torah [mideorayta sheeno mefurash] and so on
נשלח ב-12/9/2006 19:23
"What should be" seems like my term of "the ultimate purpose" But I don't know what is the ultimate purpose. I think the aspiration to unity plus the reality of existence are not enough to reveal to me the ultimate purpose. Thus I wait for a future revelation. being ready for such a revelation and trying to bring it constitute my current goal, as long as I don't know the ultimate purpose.
נשלח ב-12/9/2006 14:16
Right
However since man is limited in his energies sometimes what should be, should not necessarily be done by him. This is the principle of "Lo tuchal lehitalem" versus"peamim sheata mitalem" meaning that ideally every little scratch in the floor should be fixed but man has to set his priorities if he is not to spend all his life scratching floors and arranging books
Now comes the issue of how is "what should be" identified? The answer is first in the reality of existence combined with the psyche of man. The reality of existence is "Hove" [Y/H/W/H] and the psyche of man seeks unity - thus "hove echad" as the prime motive
נשלח ב-12/9/2006 11:01
So as I understand: There is a difference between what is and what should be The ultimate man would be devoted to cause what is to be what it should so far so good?
נשלח ב-11/9/2006 23:36
I am happy that you got straight to the point
Lets take for example a set of books like the five chumashim and one book that does not belong there is planted right in the middle. There you have the picture in your mind of the thing as it ought to be versus the thing as it is. Now comes another factor if the energy to fix the thing is a thing as it should be. But anyways everything is part of Being which requires the cooperation of man as a "shutaf bemaase bereshit" to advance towards perfection of things as they ought to be