sabrmetrical caliban (Lev)

@sukusuku.moe

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23, they/them. PhD student in musicology at Pitt. BA Music (UIUC, 2025). inquisitor of finite modes, perseverer of the Absolute. editor for @crittheoryworkgrp.bsky.social. banner from Soul Glo, "Gold Chain Punk." pfp: @ardent-knight.bsky.social

Baseball is the only sport with enough downtime to support the melancholic soul. As a kid, I would block the sun with my glove and imagine it as a meteor coming down. In my final moments, would I run to my father in the dugout? Or my mother in the stands? I let a lot of runs in sarah o WHAT IS LUIS DOING @engelsein13•1d B2O:R
gigachad pic
moral venereal disease (... 2023-10-27, 3:11 PM the role of Jewish anti-Zionism is absolutely crucial for anything to happen (edited)
9 designates "The Skeptic," while 16 designates "The Org Chart Survivor"
screenshot from Out of the Park Baseball, image by /u/WesternPersonality50 on Reddit
Single family detached homes are the American dream, especially those with protections against such corporate abuses. It's a slick corporate narrative framing that as the enemy. 4:03 PM • Jun 8, 2026
picture of Stratomatic board game setup
photo of PNC Park from left field bleachers
photo of PNC Park in Pittsburgh, taken from the Roberto Clemente Bridge
fanart of the Sukusuku Hakutaku (Keine) from Touhou and birb Molou
YOUR CLOSEST NEIGHBORHOOD Roman Catholic about 22% of US adults • national SACRAMENTAL • THE LARGEST AMERICAN CHRISTIAN NEIGHBORHOOD Your taste lives in the largest Christian neighborhood in America and the religious tradition with the deepest aesthetic and intellectual archive going. American Catholics today range across every political and class position, from the post-Vatican I| social-justice tradition through working-class urban parishes to the Latin Mass and Word on Fire conservatives. The unifying [...]
Pittsburgh bridge
a box of Nittany Milkies
car sticker with text "bestie please let me merge"
a copy of Harry A. Wolfson, The Philosophy of Spinoza
screencap of Griffith from Berserk: " Be the reason why someone closes this app"
1. Idea I am not a "Hegelian". F. W. Lawvere 1 Aufhebung (sublation) is a central concept in the dialectical logic of the German philosopher G. W. F. Hegel. The German expression has several meanings for which tollere, elevare, conservare would be Latin equivalents.- In his quest to axiomatize the concepts of space and cohesion, E. W. Lawvere, inspired by homotopy theory. proposed a mathematical rendering of the Aufhebungs relation within topos theory, or category theory, more generally. It is the mathematical concept that will constitute the primary subject in the following. 2. Aufhebung in Hegel's 'Wissenschaft der Logik' Although the two volumes of Wissenschaft der Logik' (Ist ed. 1812-1816) can be considered as one of the main texts of Hegel's philosophy they fell into disfavour in the second half of the 19th century and
FSN FFN page
tasty burger with fries
Sextus Empiricus, Outlines of Scepticism, I.105–7: [105] Appearances differ depending on age. The same air seems cold to old men but mild to the young, the same colour appears faint to the elderly but intense to the young, and similarly the same sound seems to the former dim but to the latter clearly audible. [106] Those who differ in age are also affected dissimilarly depending on their choices and avoidances. Children, for example, are serious about balls and hoops, while the young choose other things, and old men yet others. From this it is concluded that different appearances come about from the same existing objects depending on differences in age too. [107) Objects appear dissimilar depending on moving or being at rest. Things which we see as still when we are stationary seem to us to move when we sail past them. [108] Depending on loving and hating: some people have an excessive revulsion against pork, while others consume it with great pleasure. Menander said: How foul he appears even in his looks since he has become like this! What an animal! Doing no wrong actually makes us beautiful. 125
the Kant car
welcome to Oakland Beach, or Miami University of Pennsylvania
Maria Hynes, "Indifferent by Nature: A Post-Humanist Reframing of the Problem of Indifference," Environment and Planning 48, no. 1 (2016): 27: Beyond exceptionalism The common sense understanding of indifference as a deficient state operates against the backdrop of a presumed freedom, the kind of freedom that Kantian philosophy has perhaps most famously sought to determine as truly human (Kant, 1996). This problematic of our freedom and its exercise presumes a particular ontological relationship between human and non-human nature, a relationship that is preoccupying an ever widening range of scholars keen to challenge the dogmas of moral philosophy and elaborate a more ontologically derived ethics (Chakrabarty, 2009; Gibson, 2011; Grosz, 2011). If the empirical situations that motivate these scholarly preoccupations are far from favourable (climate change is an obvious example here), we can at least be grateful for the challenge they pose to our most cherished, yet demonstrably inadequate, ways of understanding our place in the world. [ALT TEXT 1/2]
Was Bach Autistic? TOM WILKINSON M arie Curie, Charles Darwin, Emily Dickinson, Albert Einstein, Vincent van Gogh, Immanuel Kant, Isaac Newton, and Benedict de Spinoza—what do these figures have in common? There is a threefold answer: they were intelligent, they were original thinkers, and they are suspected to have been autistic. While acknowledging that all claims pertaining to the psychology of historical subjects are conjectural, this article explores the possibility that Johann Sebastian Bach’s name belongs on the above list. Given that the autism hypothesis is unprovable, why is it worth considering? Exploring the hypothesis educes telling, albeit speculative, perspectives on two questions. Why did Bach write music that is, by the standards of its time, eccentric and distasteful? Why has this idiosyncratic music been so enthusiastically received since ca. 1800?
shocked Black guy meme
"One of the challenges here is that I think that the theory of social many online leftists seem to have. Progress is necessarily iterative. Progress is a cycle of improvement that is never-ending."
within a text alone, the rupture of textual perspective amounts to limiting, perhaps suspending this perspective within a synoptic perspective." Every moment of speculative experience includes an intuition. This intuition is neither a sensible intuition or a conceptual intuition - in fact, this intuition is not an insight. Where some might argue that the negativity of speculative experience discloses the limitations of some world to a reader here, this argument is only true if every disclosure of some finitude to a reader amounts to an intuition of its infinity by a reader. In turn, this infinity is devoid of any negation - a reader thus intuits an absolute infinity that, being absolute, is thus (absolutely) self-sufficient. This intuition of infinity also intuits nothingness and completeness, albeit as intuitions that are neither just conceptual nor just pre-conceptual, neither just affective nor just pre-affective, for example. Crucially, although excruciating to work through, none of these intuitions are ineffable, especially in the space of concepts.
Domenica Romagni, "Spinoza's Aesthetics," 472: [...] objects in our vicinity will be good or bad for us. On this view, we can construct an 'aesthetic ideal' whose refined sensibilities will guide her always toward those things that are good for her and allow her to avoid those things that are not. One modification of this view that I suggested would be to think of Spinoza's ethical ideal' as having an aesthetic side, where the individual who is led by reason will also take aesthetic pleasure in her encounters with the world. Following this overview, I have suggested that all of these readings are somewhat anachronistic in that they assume a model of aesthetics that was not available to Spinoza. While I do not think that this is inherently a problem for these views, I believe that we are able to extract an aesthetic theory that is more properly in the spirit of Spinoza's project, in addition to being more historically appropriate. On this view, our aesthetic focus should be 'perfection' rather than 'beauty' and our aesthetic appreciation need not be a matter of imagination or the senses. Since Spinoza understands perfection as power, the proper object of aesthetic satisfaction in a Spinozistic aesthetic is God. When properly attended to, this object generates a unique and particularly refined sort of satisfaction. Aesthetic contemplation of God is something that is achieved by acquiring adequate ideas about the world around us, which are characterized by their clarity and distinctness. On this view, these properties acquire an aesthetic dimension that complements their epistemic role. While I do not have space to fully defend this view, I aim to have presented an alternative that is attractive both in virtue of its Spinozistic spirit and historical fittingness.
Jonathan Barnes, Truth, etc.: Six Lectures on Ancient Logic (2007) Jonathan Barnes, Logical Matters: Essays in Ancient Philosophy II (2012) William Kneale and Martha Kneale, The Development of Logic (1962) Reviel Netz, The Shaping of Deduction in Greek Mathematics: A Study in Cognitive History (1999) Ernst Kapp, Greek Foundations of Traditional Logic (1942) J. A. Faris, The Paradoxes of Zeno (1996) Zeno’s Paradoxes, ed. Wesley C. Salmon Susanne Bobzien, Determinism and Freedom in Stoic Philosophy (1998) Ricardo Salles, The Stoics on Determinism and Compatibilism (2005) Huaping Lu-Adler, Kant and the Science of Logic: A Historical and Philosophical Reconstruction (2018) Johannes Zachhuber, The Rise of Christian Theology and the End of Ancient Metaphysics: Patristic Philosophy from the Cappadocian Fathers to John of Damascus (2020) The Origin and Nature of Language and Logic: Perspectives in Medieval Islamic, Jewish, and Christian Thought, ed. N. Germann and S. Harvey (2020) The Development of Modern Logic, ed. Leila Happaranta (2009) Alexander Broadie, Introduction to Medieval Logic (1993) Sophisms in Medieval Logic and Grammar, ed. Stephen Read (1993) Anthony Bonner, The Art and Logic of Ramon Llull: A User’s Guide (2007) Neal W. Gilbert, Renaissance Concepts of Method (1960) G. W. F. Hegel, The Science of Logic Angelica Nuzzo, “Form, Formality, Formalism in Hegel’s Dialectic-Speculative Logic,” History and Philosophy of Logic 44, no. 2 (2023) G. W. F. Hegel, Encyclopedia of the Philosophical Sciences Gillian Rose, Hegel Contra Sociology (1981) Evald Ilyenkov, Dialectical Logic: Essays on Its History and Theory Dialectics of the Ideal: Evald Ilyenkov and Creative Soviet Marxism, ed. Alex Levant and Vesa Oittinen (2014) Evald Ilyenkov, Intelligent Materialism: Essays on Hegel and Dialectics (2018) Jean Hyppolite, Logic and Existence
• T27: The Absolute Knowing of musical ontology is both a metaphysical and an epistemological endeavor. • T28: The Absolute is immanent to the strongest possible argument for (traditional) musical ontology. • T28.1: The Absolute Knowing of musical ontology includes a knowing of (Absolute) Being. • T28.2: The Absolute Knowing of musical ontology includes a knowing of Absolute Knowing. • T28.3: A knowing of Absolute Knowing is the existence of Absolute Knowing. • T28.4: An existence of Absolute Knowing is the knowing of Absolute Knowing. • T28.5: A knowing of (Absolute) Being is the existence of (Absolute) Being. • T28.6: An existence of (Absolute) Being is the knowing of (Absolute) Being. • T28.7: The existence of Absolute Knowing is the knowing of (Absolute) Being. • T28.8: The existence of [...]
Steven Nadler, Spinoza: A Life, 404: If decentralization is consistently respected, and the regent class is sufficiently large and strong, with no ambiguities as to who has political power at what level, there will be no need for any dominant, quasimonarchical position in the multi-city aristocracy. Unfortunately, the Dutch never took these precautions when they formally excluded the Stadholder in the 1650s. If anyone retorts that this state of the Hollanders has not lasted long without a Count, or a Representative who could act in his place, I would reply: the Hollanders thought that to maintain their freedom it was enough to renounce their Count and cut the head off the body of the state. They did not think about reforming it, but left all its members as they had been set up before, so that Holland remained a county without a Count, or a body without a head, and the state itself remained without a name. So it is not at all strange that most subjects did not know who possessed the supreme power of the state.81 There will, of course, always be the danger that people, moved by their irrational passions, will, in times of trouble, try to put themselves in the hands of a single individual. “In the greatest crises of the state, when everyone is seized by panic, as often happens, then everyone approves only what the present fear urges, without giving any consideration to the future or to the laws. All heads turn toward a man who is famous for his victories. They release him from the laws and (a very bad precedent) continue his command, entrusting the whole Republic to his good [...]