ለ - ው - ጥ

ከሃይልና ንቀት ወደ ዕውቀትና ንቃት ለህዝባዊ ዕድገት

ለሰ ው ፨ ዕውነ ት ፤ ክ ብ ሩ፤

ስማ ስሚ ስሙ ፤ በስመ አብ ቢስሚላሂ በሉ፤

በቅላጼ መልክት፤ ይታደስ-ይቀደስ ትውልደ-ብርሃኑ፤

በተቻለው መጠን፤ በተፈለገ ለት፤ ቀን ይወጣል አሉ።

እንደ መሃል ምሥራቅ፤ አፍሪቃ ሰሜኑ፤

ኢትዮጵያም ይደርሳል ፅዋው መኅበሩ፤

የ ሰ ው ፨ ነ ት ፤ ክ ብ ሩ ።

Beautiful Minds of Addis Tiwlid 2012 1*)

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Monday, December 10, 2012

THE GRAND PROJEKT

THE GRAND PROJEKT of APEIRON - Apeiron Centre (AC)

http://www.apeironcentre.org/html/index.php

" The standard position of mainstream empirical science is to exclude the infinite and its inverse, nothing (zero), which is the infinite according to division. Nature or the physical body is simple and finite and nothing finite is infinite! There is no infinite body, no Infinite One!
 

This Aristotelian finite-analytic worldview is incapable of understanding the physical world’s indeterminate and complex nature and generates in science infinitely regressing absurdities. Given the crisis in the finite-analytic foundation of empirical science, the new trend is to return to the first thinkers of Greece (the school of Ionia), India (the Upanishads) and China (the school of Tao), who laid down simultaneously and independently the first spiritual foundations of humanity. These three regions formed at the dawn of philosophy (sixth to fifth century BCE) the axis of the apeiron, or Infinite One. According totheir first intuitions about the physical world, which were the most powerful and true, the Infinite One is the principle and substance, the source and destination of the physical universe. As a complex principle, the Infinite One ensures the unity of the physical whole’s opposite poles, the finite and the infinite, as well as the permanence of its life and motion. As a complex substance of all things, the Infinite One allows us to affirm without absurdity that (a) everything finite is infinite, (b) that all finite quantities have infinite magnitudes, (c) that a finite spherical body of radius 1 is simultaneously infinite (according to extension and division).

Finally, we call, infinite-synthetic paradigm the emerging non-Aristotelian model of the physical universe according to which everything is complex, verifies synthetic principles of existence, and is both finite and infinite. Because the infinite-synthetic paradigm abolishes one-way time and its analytic hierarchy generating unsolvable conflicts, it is regarded as the natural response to society’s contradictions and evils."

 

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1*)


"When the idea formed of Divinity is the fruit of true spiritual culture, its intimate re-action on the inner perfection is at once beneficial and beautiful. All things assume a new form and meaning in our eyes when regarded as the creatures of forecasting design, and not the capricious handiwork of unreasoning chance. The ideas of wisdom order, and adaptative forethought,—ideas so necessary to the conduct of our own actions, and even to the culture of the intellect,—strike deeper root into our susceptible nature, when we discover them everywhere around us. The finite becomes, as it were, infinite; the perishable, enduring; the fleeting, stable; the complex, simple,—when we contemplate one great regulating Cause on the summit of things, and regard what is spiritual as endlessly enduring. Our search after truth, our striving after perfection, gain greater certainty and consistency when we can believe in the existence of a Being who is at once the source of all truth, and the sum of all perfection. The soul becomes less painfully sensible of the chances and changes of fortune, when it learns how to connect hope and confidence with such calamities. The feeling of receiving everything we possess from the hand of love, tends no less to exalt our moral excellence and enhance our happiness. Through a constant sense of gratitude for enjoyment—through clinging with fond trustfulness to the object towards which it yearns, the soul is drawn out of itself, nor always broods in jealous isolation over its own sensations, its own plans, hopes, and fears. Should it lose the exalting feeling of owing everything to itself, it still enjoys the rapture of living in the love of another,—a feeling in which its own perfection is united with the perfection of that other being. It becomes disposed to be to others what others are to it; it would not that they too should receive nothing but from themselves, in the same way that it receives nothing from others."

Wilhelm von Humboldt, The Limits of State action; 1792(CHAPTER VII. Religion)

The Synthesis

„Berhane-Iwket“