Several of my thoughts regarding the human are just in a conceptual form, without explanatory development; they are to me as a ground, a starting point. They are aphorisms or sutras, as the Hindus would say, or even, summarys, perceptual unities that I transcribe below (sanscrit: sutra : line, thread - the sutras are the conductor thread, the perceptions are aligned on it as beads on a necklace):
Relationship and Positioning ('Posicionamento')
1. The human essence is relational.
2. Relationships configure positionings.
3. Positionings configure limits.
4. The limits create discontinuity.
5. The discontinuity motivates search.
6. The searchs create levels to positionings.
7. The maintenance of the positioning creates attitude of evaluation.
8. Evaluations are neutralized by spontaneity.
9. Participation blocks spontaneity in so far as it creates adaptation and determinates articulations.
10. To be with the other is different of merge with the other.
11. When the existence presupposes a preexistence, it becomes a relational limit, a creator of obstacles to the movement.
12. The movement is a relation.
13. Relational contexts are positionant referentials and determinators of behaviour.
1. In psychological terms would be necessary to integrate perception to a point that we would not perceive that we are perceiving.
2. Consciousness as absorption of 'vivência' is dualism.
3. 'Vivência' is integration of the present. The non 'vivência', the non-integration of the present, is onepointedness.
4. The duplication of the self in 'myself' generates fragmentation - a question of built image.
5. The total 'vivência' is in-the-present (integration, contemplation, extase).
6. The perception of 'oneself' brings about depersonalization because of the division it creates.
7. Situate oneself breaks the dynamics and generates inhumanity, the man becomes a thing, an object.
8. Images, roles and representations constitute the appearance.
9. What appears is different of what it is, in spite of being - what appears is differente of what it is, because it is another one - expression and configuration.
10. Between the essence and the appearance there is an abyss (emptiness). This evidence created arbitrary views of internal and external, occult and expressed, objective and subjective.
11. Polarity is the manifestation of oneness.
12. To think the human as subjectivity (soul, spirit, psyche, consciousness, unconscious, organism) and objectivity (behaviour, motivation, language) obscures the Human.
13. The human unity (oneness) is his essence (relational).
1. The movement of the axis, under dynamical forces, generates unilateralizations or globalization.
2. In the relations, the levels of survival and of existence are configurated.
3. According to the simultaneity of the movement, it configures the level of suvival and the level of existence.
4. If there exists interruptions, it comes privilege of a polarization responsible for subject and object.
5. The break of the axis creates the subject and / or the object onepointed.
6. The break of the axis occurs through the imprisonment, the captors of the human essence. 'Captors' can be understood as organisms, society, culture, or just the other.
7. The other one alienates when he generates participation - is the other one as a limit.
8. The recuperation of the axis is done through surpassing the other, through transcendence. The other one is no more a limit.
9. The configuration of autonomy is the break of the bridge over the abyss, it is the transformation of the walled emptiness, it's the withdraw of the fence.
10. The possibility of relation configure the subject and the object. It is like if the axis, while moving by friction, would configure the poles.
11.The other one in the mirror is myself.
12. The intervention of another context changes the perception.
13. The near is the distant, as there is always a distance when proximity is configured.
1. There is no "oneself" (one's own self = si-mesmo) - parts does not exist.
2. This other one, created by me, is a relational accessory, built by dislocation of non-acceptance.
3. Stoping of sliding, leaping and jumping, I need scaffold and ropes to land.
4. The so called reflexions of the self are caricatural reproductions of these movements.
5. The walking in cicles, the repetitions configure disequilibrium.
6.The break of configurative contexts leads to the search of oneself. Who am I? What do I wish?
7. Dispair is the need to solve - I expect nothing, but I long for.
8. The impossibility is the formalization which defines positioning, as much as the possibility is the same as well.
9. To decide is to evaluate, to continue is to dedicate.
10. Only in sliding there would have continuity (dedication), the break of forms, the break of limits - I don't know anymore who am I, who is the other one, I just perceive myself as the other. ["Terra e Ouro são Iguais" pgs. 124 to 132]
Vera Felicidade de Almeida Campos
- August 1996 -