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More About The Viking-Poet Handbook
 
A provacative title because the philosophy is spicey. Not for the weak. To be read in small doses or in one sitting. Written in the tradition of Nietzsche's Thus Spoke Zarathustra, this work is a culmination of the philosophy from motorcycling trips in Taiwan and mountain biking in Canada. The philosophy is the product of identical twin brothers who try to figure out how to live the best life possible. The words were written by the surviving twin. The mutually supporting dynamic of being a twin is captured in this morailty booklet, focusing on the first principles of a perspective on how to get the most out of your life. In short it is a robust philosophy of time.

 

Section Seven

The Time Factor

§

Time is not recyclable.

The first warning to members is: always beware of time-stealers. Time can be defined as a period during which something (as an action, process or condition) exists or continues: an interval comprising a limited and continuous action, condition, or state of being; measured or measurable duration. So you could say a time-stealer is something that takes away potential action that harvests flourishment. But more precisely, since an exploit is a creative endeavor, time is a unit of duration as a basis of poetic meter.

In the words of Henri Bergson: ‘...life is a matter of time rather than of space, it is not position, it is change; it is not quantity so much as quality; it is not a mere redistribution of matter and motion, it is fluid and persistent creation.'[1]

In the context of Western thought, there is a massive oversight many academics have in factoring in the centrality of time in their philosophical arguments. The relationship of rules with regard to time, whether finite or infinite, is seldom addressed, Henri Bergson being the exception.

As far as one can see it within the canon of Western philosophical thought, it was Immanuel Kant's fault. His a priori intuition of time and space has been overlooked ‘as a given,' which has caused scholars to construct their theories on a foundation that does not move, that is, has virtually no consideration for the finite nature of time in every individual's life. This is particularly revealing when seen in terms of making a rational choice of action for a young child, an old man or man in his prime but afflicted somehow and crippled in some way from the gravity of time, such as having a fatal disease. Every thinking person recognizes they don't exist in a vacuum of time immune from the demands of life.

Truth is a function of time.

  Section Eight

The Viking-Poet Philosopher

§

As a philosopher, who has both life experience and strength of conviction, the Viking-Poet philosopher has an inclination to buck authority, particularly with people who impose their authority in such a way that disrupts ones flow of equilibrium. The man of originality marches to the sound of his own trumpet, not only because he wants to but because if he doesn't he would be a phony, and a phony is the antithesis of who a philosopher is. A philosopher can't even fake being phony.

And this is the reason why the philosopher will always fail under the yoke of another. It will always end in failure. He needs to be the king of his own domain and resist any force infringing his time-and-space kingdom.

In certain situations arising from social convention, Viking-Poet philosophers occasionally find themselves forced into corners that create confrontations usually resulting in refusal to submit, questioning, misunderstanding and ultimately bad blood. The character of the philosopher is too penetrating to be assaulted by custom or convention.

Nietzsche believed that man lives only one life - the only life he has - and that when he dies he doesn't go to heaven or hell, but lives his already-lived life over and over for eternity. But what's brilliant about his theory of Eternal Recurrence is that because you live your life again forever, the importance of what you choose to do in this life has much more significance than if you believe in an afterlife where you can live again. This is why Nietzsche wrote ‘God is dead' in the first chapter of Thus Spake Zarathustra. He profoundly disagreed that man should forego this once chance at life for an improvable yet glorious afterlife.

We will relive this moment now forever. It's good time-utility. Time commands respect for what it can give you and do for you. To treat time profitably is to enhance its value. Derive gain through the beneficial application of time and you have spent well.

All Viking-Poet philosophers believe David Hume's words to be true when he said: ‘It is confessed, that the utmost of human reason is, to reduce the principles, productive of natural phenomena, to a greater simplicity, and to resolve the many particular effects into a few general causes, by means of reasoning from analogy, experience, and observation.'[2] That is the Viking-Poet philosopher's work. That is how they see the world. And to do this work one must live in the now. Human lives come and go but the first principles of life's conundrums remain.

Also, when discussing the undertaking of an exploit, there's an opportunity cost and all that. Better for the canvas. And better for ones objectivity because objectivity is derived from a multiplication of subjective experiences. The more varied experience that is accumulated, the better one can be objective. The more objective, the better time utility.

Also, finding ones range of balance is Aristotle's Golden Mean. One must find an optimum balance between too much and too little. To quote Aristotle, ‘Thus a master of any art avoids excess and defect, but seeks the intermediate and chooses this - the intermediate in the object but relatively to us.'[3]

But this brings up the idea of balance versus extremism. Finding ones equilibrium takes time. Seat height should be adjusted to maximize energy output by the rider's legs when mountainbiking for example. In theory it seems plain but actually finding ones geometrical equilibrium in practice takes patience at first to generate is quality yield. Ones coordination of hand and toe diminishes when ones seat is out of kilter.

Every individual has his own speed and direction. A higher speed does not necessarily mean better quality since each rider has their own comfort level. It is at ones natural speed when one may have synergy of parts, which of course would have the highest quality. Since each individual is unique, each rider must find their preferred way and flow. Some are taller than others. Just as some are more equal than others.


[1] Henri Bergson, Creative Evolution.

[2] David Hume, An Inquiry Into Human Understanding.

[3] Aristotle, Ethics.

 

Section Eleven

Using Inflected Logic

§

So many of our logical systems in math and science that are used for analysis are simple logical systems that are binary in nature; either 0 or 1. That's it. There's no bending of the rules. It's inflexible by nature. Kant believed that we don't learn math, one discovers math. He believes that all are born with a logical system in their heads and that reading mathematics is discovering a dormant language. It awakens the logical system. If the logical system is accurately represented by, for example, symbolic logic, then a logical system must be linear in nature.  What is called Normative Logic is characterized by parallel and perpendicular lines, but the logic one actually uses in their daily lives has an inherent bending and declension in it. Viking-Poets do not ride in perfectly straight lines nor take corners at geometrically perfect angles, rather they ride in a flow of continual judgment because of the never-ending bumps and imperfections along their path.

Nor does a Viking-Poet motorcyclist ride at a constant speed. Instead there is a need to fill in the gaps and corners where linear logic cannot go. They use intuition in their logic. So when cycling, one must balance between the geometrically crisp logical model with a wise spatio-temporal inflected logic. The decision-making process when riding is not rigid; it takes into consideration the conceptual application of a linear system onto a non-linear world.

Kant says that man has a natural intuition of time and space, and that time is quanta continua, meaning it must be looked at as continual because otherwise time and space would just be an empty point. An instant in the time continuum can only be a point, and a point in time by definition is void of any length of time. Therefore points of time would be 0 + 0 + 0 + 0 = 0. Time therefore must always be considered as duration. Kant says ‘the continuity of time is ordinarily designated by the term flowing or flowing away.'[1] So Kant gets it. So a point in time becomes an instant merely at the beginning or end of a finite duration.

The problem with that is that we are forced, it seems, to define the present as the end of the past and the beginning of the future. The NOW would then be void, so that's why it must be duration. And in that duration there should be zeitqualia. But this begs the question: How can one see both duration and points in time?   Kant calls it transcendental schema. It is the ‘magical function' we have in the imagination that bridges between instants in time and the sensibility of time as duration. He says this schema is the synthesis of perception with the representation of time. Schema is the orderly arrangement of parts, as in a philosophic system. It's the rover force that makes time, as defined as an infinite series of instants, intelligible as a quantum flow. Kant writes that it is ‘art concealed in the depths of the human soul, whose real modes of activity nature is hardly likely to ever allow us to discover, and to have open to our gaze.'[2]

But Kant never undertook exploits. In fact he never traveled more than forty miles from his home during his lifetime, so that's why it was never revealed to him. But it has been revealed to the Viking-Poet from empirical data: Kant's transcendental schema is that faculty in us that inflects logic. If this transcendental schema is a product of the imagination, like Kant says it is, then it could be that thing that bridges ones sense perception and bends ones innate logical apparatus to understand the sense data in the natural non-linear world.

So then what does inflection means precisely? Think of the word ‘flex.' Inflection is an angle or bend, or a modulation in the voice. It is a change in a plane curve from convex to concave. It's a pattern of change in form undergone by words to express grammatical and syntactical relations. To inflect is to vary the tone of pitch of the voice, or modulate. It is to turn from a straight or usual course, and to bend. To inflect is to give or recite the inflections of a word by conjugating or declining. It is to alter the form of a word by inflection. Comes from the Latin inflectere, meaning ‘to bend.'

Thus the bent lines in the Inflected Matrix of Mountainbike Logic sketch:

But the way a Viking-Poet actually intuits logic from the empirical world is with this organic, time-sensitive bendable logic. And it's this transcendental schema that Kant mentions that is the bending agent.

So what does all this mean? It highlights how traditional normative logic that the 21st-Century Man uses falls short by revealing the form of logic Viking-Poets use while engaged in an exploit. This motorcycle logic takes into consideration the quantum phenomena not considered by traditional linear logic. The random oddities of an exploit cannot fall outside of the domain of inflected motorcycle logic. The dynamic of inflection allows the ride to become a flow.

It means the 21st-Century Man who sacrifices quality at the cost of time has a lower degree of inner magnitude. It means to have a weak inflection muscle is to have a ‘blind spot' or, more harshly, is to be missing the middle part, thus explains why the soft couch-potato man cannot see what Viking-Poets can see and experience. It means that having excellent inflection increases the magnitude of quality through time. It means that ones rationale isn't purely logical or purely poetic; rather ones rational foundation has the pillar of logic and the pillar of poetry that are balanced using inflection.

It means that one shoe is straight and one shoe is curved, so that one who does not go forth and engage the empirical world will have a limp.

The illusion of a perfect match eludes even Kant, the keenest of logicians, because Professor Kant never rode a motorcycle and endeavored into the empirical world on a motorcycle. He never was able to fill in the corners. And being empiricists, Viking-Poets concur with David Hume the Scotsman when he wrote: ‘causes and effects are discoverable, not by reason, but by experience.'[3


[1] Immanuel Kant, The Critique of Pure Reason

[2] Ibid.

[3] Hume, Op. Cit.

 
 
 
 

 


 

 
 
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There are to philosophies, only philosophers.

- Friedrich Nietzsche

 

The Philosopher:

An Aristocratic Animal Attaining Art

And Achieving Accelerated Aesthetics with Accent,

Assuming Analytical Assessment And Analysis

Of All Accidental Actions and Allegorical Axioms.

After All Available Axes Are Attuned and Analyzed,

Arrogant Erudite Ants Attain An Always-Ascending Affinity

To Affirm the Affiliation of Ancestry And Affected Anatomy

In An All-encompassing Astuteness to Anchor

Our Already Anarchic And Apocalyptic Answers

Against Appropriate Appraisal And Aphorisms of Adventure.

All Agreeable Apprentices Are Amphibious Amoebas

Awry in An Abstract Aquarium of Aerodynamics,

Apprehending And Attaching Apperceptional Amendments

And Amassing Additional Atoms of Arbitrary Action

Around An All-illusive Academic Apical;

Attaining Awareness into the Architecture of the Aphonic Absolute.

All Adding Adjectives to the Anatomy of our Ancient

And Active Abstract Agriculture and Anthropology

Applying Additional Anthropological Arithmetic

To Accepted Astronomy And Archaeology,

Accumulating Amalgamated Ambition And Ascension,

All Assembling At the Academy of Arts.

  - The Amateur Author[1]


[1] An example of bending grammar as discussed in Section Twelve.

 

 

 


 

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