Saturday, 18 February 2012

Pathology of a Philosophy- The Cessation of Thought

Much time has passed since I have addressed my readers from a personal standpoint. It has occurred to me after much meticulous contemplation that the very germ of a revolutionary feat deeply rooted within that of thought is pervious to a gradual decline and a swift demise. One where the facets of intellect and the tenets of wisdom lose their intrinsic worth; succumb to a plague of narrow-mindedness and a collective ignorance. One where thought itself is viewed as a mere localised faculty of the mystical mind and the physiological brain. A transcendent and immanent philosophical doom, the cessation of a renaissance. The renaissance is often attributed to the conventional flourishing artistic and scientific ambience pertaining to that of the past. But a more innate and intrinsic connotation is apparent. The renaissance as a ‘rebirth’ seems the definitive expression of the philosophical and thought based progress made on a personal, collective front. But just as the very germ of a concept was being fertilised, its demise was being conspired. The very thought nexus, the mother of all philosophical expressions and conundrums is at last approachable from that of a pathological platform. But for one to perceive the sheer enormity of the nexus, one must conceive its anatomy, its meticulous physiology ultimately leading to the realisation of its pathologic short-comings. The death of the philosophical renaissance, the rebirth of the nexus is coherent and ever logical. For when a society, a circle of individuals and intellectuals embark on that of a breakthrough, the responsibility to maintain it and preserve its essence becomes an undeniable obligation. The nexus seemed impregnable and impervious to destruction when we discussed its proportions regarding that of ‘Tablet and Pen’, how those literary landscapes pave the way to those indefinite, yet infinite series of intimate interconnections. Some may propose the elimination of our literary mastery as the junction between the nexus and its destruction. That proposal is ever copious with flaws for the nexus is a direct and uncompromising representation of the whole of thought, wisdom and intellect. A pathologist may inform you the disorder may have implications targeting that of the anatomical and physiological fronts of an organism. Nonetheless, the philosopher will indicate the lack of intellectual spirit, the fiery passion to institutionalise a revolution represents as onset of the destruction of the nexus. Miraculously, the thought nexus remains a transcendent, invisible and unseen reality. Yet it fulfils the intellectual criteria of accessible, attainable and ‘portrayable’. Yet this leads to yet another conundrum, has the nexus been slaughtered or has our perception and conception of its presence been profoundly diminished to the core? Philosophy has been slow to employ and adopt the model of the nexus. But our independent and literary account of the renaissance associated with that of its inception and the probable demise of our conception and perception of it has proved thorough and ever-encompassing. A striking impression upon the specialties, disciplines and vocations that claim to possess an insight or an envisioning into that of thought. For we remain preeminent, for when our conception and perception run low, we will possess that differential diagnosis mending the nexus, interconnection by interconnection…  

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