Heisenberg’s Principle of Uncertainty, Black Scholes Equation, Super Yang Mills Theory and Other Topics: Abunodisce Omnes: Exemplar Truth

K.N.P. Kumar, B.S. Kiranagi, J.S. Sadananda, S.K.Narasimha Murthy


Service to people is the service to transcendences. A transcendental being who you respect or not but must confide with in times of dire straits of distress when even your shadow goes out with some one. You have no one but yourself…Studies of individual philosophers and artists are purposely heterodox. In Nietzsche and Philosophy, for example, Deleuze claims that Nietzsche's On the Genealogy of Morality is an attempt to rewrite Kant's Critique of Pure Reason, even though Nietzsche nowhere mentions the First Critique in the Genealogy, and the Genealogy's moral topics are far removed from candid, chatty, communicable, demonstrative, effusive, enlightening, expansive, forthcoming, voluble treatises on the epistemological focus of Kant's book. Likewise, Deleuze claims that univocity is the organizing principle of Spinoza's philosophy, despite the total absence of the term from any of Spinoza's works. Deleuze once famously described his method of interpreting philosophers as "buggery (enculage)", as sneaking behind an author and producing an offspring which is recognizably his, yet also monstrous and different. The various monographs thus are not attempts to present what Nietzsche or Spinoza strictly intended, but re-stagings of their ideas in different and unexpected ways. Deleuze's peculiar readings aim to enact the creativity he believes is the acme of philosophical practice. A parallel in painting Deleuze points to is Francis Bacon's Study after Velázquez—it is quite beside the point to say that Bacon "gets Velasquez wrong". Similar considerations apply, in Deleuze's view, to his own uses of mathematical and scientific terms, pace critics such as Alan Sokal: "I'm not saying that Resnais and Prigogine, or Godard and Thom, are doing the same thing. I'm pointing out, rather, that there are remarkable similarities between scientific creators of functions and cinematic creators of images. And the same goes for philosophical concepts, since there are distinct concepts of these spaces." Christ’s love for Peter was boundless in this way: in loving Peter he accomplished loving the person one sees. He did not say, “Peter must first change and become another person before I can love him again.” No, he said exactly the opposite, “Peter is Peter, and I love him. My love, if anything will help him to become another person.” Therefore he did not break off the friendship in order perhaps to renew it if Peter would have become another person; no, he preserved the friendship unchanged and in that way helped Peter to become another person. Do you think that Peter would have been won again without Christ’s faithful friendship? But it is so easy to be a friend when this means nothing else than to request something in particular from the friend and, if the friend does not respond to the request, then to let the friendship cease, until it perhaps begins again if he responds to the request. Is this a relationship of friendship? Who is closer to helping an earring one than the person who calls himself his friend, even if the offense is committed against the friend! But the friend withdraws and says (indeed, it is as if a third person were speaking): When he has become another person, then perhaps he can become my friend again. We are not far from regarding such behavior as magnanimous. But truly we are far from being able to say of such a friend that in loving he loves the person he sees. Christ’s love was boundless, as it must be if this is to be fulfilled: in loving to love the person one sees. This is very easy to perceive. However much and in whatever way a person is changed, he still is not changed in such a way that he becomes invisible. If this-the impossible-is not the case, then of course we do see him, and the duty is to love the person one sees. Ordinarily we think that if a person has essentially changed for the worse, he is then so changed that we are exempt from loving him. But Christianity asks: Can you because of this change no longer see him? The answer to that must be: Certainly I can see him; I see that he is no longer worth loving. But if you see this, then you do not really see him (which you certainly cannot deny you are doing in another sense), you see only the unworthiness and the imperfection and thereby admit that when you loved him you did not see him in another sense but merely saw his excellence and perfections, which you loved. Soren Kierkegaard Works of Love (1847) p. 172-173.


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