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seeking the path

while the existence of the poet is non-essential in relation to the poem, the existence of the ethicist, in relation to his doctrine.]: In as far as Ethics is understood as referring to a particular doctrine, Christian or Mahometan for example, this is true: but if Ethics is a matter of concern over the question ‘What should I do?’ than every subjective thinker is necessarily an ethicist (unless he exists in pure immediacy; in which case however, though he may be subjective, he is hardly a thinker); for the first thing brought to light in subjective reflexion is individual responsibility for action. For Johannes Climacus this question does not become acute, since he takes for granted the validity of the Christian scriptures (see p. 237). In this patter he is inconsistent, since he does not profess to be a Christian. The question becomes acute with Nietzsche, and has remained so. p. 349/10-17 [Aesthetically it would be the highest pathos for the poet to annihilate himself, for him to demoralize himself if necessary, in order to produce masterpieces. Aesthetically it would be in order for a man to sell his soul to the devil, to use a strong expression which recalls what is perhaps still done more often than is ordinarily supposed—but also to produce miracles of art. Ethically it would perhaps be the highest pathos to renounce the glittering artistic career without saying a single world.] noted bottom of the page:  It is related of the late F.W.H. Myers, that, at a dinner party one evening, ha asked the gentleman sitting opposite what he thought would happen to him after his death. At first the gentleman made as if he hadn't heard the question, but Myers pressed him, and was eventually rewarded with the tasty reply, ‘Oh, I suppose I shall inherit Eternal Bliss—but why must you talk about such an unpleasant matter?’ p. 563/note 2 to page 108  [This is S.K.’s constant complaint]: S.K. would have complained more if Hegel had included an Ethics in the System. See p. 119/23-24. p. 10/15-16

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Lavelle, Louis, Introduction à l’ontologie, Paris: Presses Universitaires de France, 1951 [Et pour que l’être se puisse dire de toute chose de la même

Early Writings (Seeking the Path - Ñāṇavīra Thera)  

Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...

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