in Aquaman
Praise
God
赞美神
Zànměi shén
神を賛美する
Kami o sanbi suru
ps148
Yeah Yah!
You fill me with awe!
Help me see your revelation
with the gift of sensation.
Guide others also to see your design
with instruction both transcendent and sublime.
Recognize the value of light
for your sight!
Applaud the radiance of heaven.
Appreciate matter as creation with essence.
Shine like the sun and moon.
Let the beauty of stars be seen in the flowers that bloom.
Celebrate heaven as the essence of sky.
Let the brightness of highness shine in your inner light.
Let water fall on the face of the earth.
Let life be blessed with the grace of worth.
The cedar and pine will go in the wilderness.
The cypress will grow near water in the desert emptiness.
All may consider and understand
that this was done by the LORD's hand.
The Holy One has created this
as an expression of creative bliss.
Let creation praise the name of the Most High.
Let your heart sing with everything under the sky.
The Word spoke and everything began to be.
The morning broke and this vision began to see.
The law was written into the fabric of life
to help us to live without excessive strife.
Love one another as I have loved you.
By this everyone will know that you are true.
Grace was given to amend disgrace.
Correction is to be tested with respect for place.
Follow your lead
in those who succeed.
That which you need
should not cause you to bleed.
Cheer achievement
to leave bereavement
from disagreement.
The waves surge between distant shores.
The language stirs for the heart to roar.
Praise the Lord from the sea
you sea creatures that plumb the deep.
Fire, hail, snow and fog;
tempestuous winds that stir the bog
with turtles and frogs;
mountains and hills
support divine will;
fruit, nut, olive and avocado trees
give variety to a diet of milk and honey;
grains of all kinds
bestow the blessing of peace in mind;
wild beasts and domestic cattle
dodge or trample the snakes that rattle;
creeping things feed the birds
that fly from branches with leaves like words;
men, women, old and young together
sing your praises no matter what the weather.
Praise the divine name
with heart aflame.
A multitude sought salvation through the rolling hills.
They came from outside the state to seek divine will.
Jesus preached the love of God
as the path to life on which to trod.
I pray with joy for all of you.
You have shared good news
for the bliss of truth
to guide your youth.
Strength has raised the faith
to see faithfulness as something great.
Ignorance of the law is not wisdom.
Knowledge of concepts shapes vision.
Morality guides behavior away from destructive decision.
The study of an abstract general idea
shows false principles to cease as reasonable media.
Take note of thought in contemplation.
Climb the ladder of letters to consummation
in concentration.
Love one another as I have loved you.
By this everyone will know that you are true.
The dexterity of the worker improves the quantity of work
with respect for skill developed in the production of a well defined cirque.
The principle of utility approves or disapproves of every action
for the happiness of the individual or government rejection of faction.
The apostles were baptized with the Holy Spirit.
The Church is apostolic in search of the catholic near it.
The preservation of goodness is deliberate.
Wholeness with maturity is sought in the literate.
The heart of God is at home with mortals
in the practical application of morals.
Consciousness is the product of the body in the brain
as created by the genetic chain
in the human refrain
of the astral plane.
The idea of design is refined
for the production of insight
in mind.
Yeah Yah!
You draw
goodness in awe
for justice in law.
----------------------------
148 Laudate Dominum
Laud the Masterful
1 Hallelujah!
Praise the Lord from the heavens;
praise him in the heights.
2 Praise him, all you angels of his;
praise him, all his host.
3 Praise him, sun and moon;
praise him, all you shining stars.
4 Praise him, heaven of heavens,
and you waters above the heavens.
5 Let them praise the Name of the Lord;
for he commanded, and they were created.
6 He made them stand fast for ever and ever;
he gave them a law which shall not pass away.
7 Praise the Lord from the earth,
you sea-monsters and all deeps;
8 Fire and hail, snow and fog,
tempestuous wind, doing his will;
9 Mountains and all hills,
fruit trees and all cedars;
10 Wild beasts and all cattle,
creeping things and winged birds;
11 Kings of the earth and all peoples,
princes and all rulers of the world;
12 Young men and maidens,
old and young together.
13 Let them praise the Name of the Lord,
for his Name only is exalted,
his splendor is over earth and heaven.
14 He has raised up strength for his people
and praise for all his loyal servants,
the children of Israel, a people who are near him.
Hallelujah!
------------------------
Acts 11:15-6
As I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning. I remembered the word of the Lord, how he had said, "John baptized you with water, but you will be baptized with the Holy Spirit."
---------------------------
The apostles were baptized with the Holy Spirit.
The Church is apostolic in search of the catholic near it.
The preservation of goodness is deliberate.
Wholeness with maturity is sought in the literate.
====================
Rev. 21:1-3
I saw a new heaven and a new earth. The first heaven and earth had passed away. The sea was no more. I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.
I heard a loud voice from the throne saying,
See, the home of God is among mortals.
He will dwell with them.
They will be his people.
---------------------------
The heart of God is at home with mortals
in the practical application of morals.
====================
John 13:34-5
Jesus said, 'I give you a new commandment. Love one another. Just as I have loved you, you also should love one another. Everyone will know that you are my disciples by this.'
---------------------------
Love one another as I have loved you.
By this everyone will know that you are true.
====================
Ability to Know
Johann Gotlieb Fichte
b. 5.19.1762 Rammenau, Saxony, Holy Roman Empire
d. 1.27.1814 Berlin, Prussia
Johann Fichte was the German philosopher who established the thesis-antithesis-synthesis model for thought. This made him the founder of idealism.
Rationalism had rejected knowledge based on the claim to an established authority. The form was limited to personal reason.
Empiricism had rejected rationalism, but admit to the need for direct perception in relation to the inductive reason in science for the experience of government. There was also the strong implication that ideas should be expressed simply for the public.
The focus on experience contributed to an overstatement of induction. Things were done as they had been done without critical reflection about automated policy.
Rationalism was not rejected by the Dutch republic. Corporate structures were organized for the mass production of goods and services. Business executives became the state officials when state officials didn't make themselves into business executives.
This system had some conservative policy as was the case with AT&T in the US, but overall it instituted socialist policy for the Dutch and their colonies in history. Much of Europe has a large amount of this kind of policy. There are media accounts that lay claim to paradise, but how objective are the reports?
Idealism asserted that things have value ascribed to them. The values aren't inherit in the things-in-themselves. Intrinsic value wasn't recognized.
Fichte produced a philosophy similar to Kant's without the thing-in-itself. He asserted that our representations, ideas or mental images are merely the productions of our ego as the subject of knowledge.
Fichte was like Descartes and Kant in the consideration of the problem of subjectivity in consciousness. He wrote about political philosophy. This contributed to his reputation as the father of German nationalism.
He was born in Rammenau, Upper Lusatia. Lusatia belonged to the lands of the Bohemian crown.
Rammenau
Rammenau was a municipality in Lusatia which was also a district in Saxony. Saxony was part of the commonwealth of Poland-Lithuania.
Elector Frederick Augustus I (1694–1733) was made the King of Poland and Grand Duke of Lithuania after he converted to Catholicism on 1 June 1697.
His son, Elector Frederick Augustus II (1733–63), was received into the Catholic Church in Bologna, Italy while heir-apparent on 28 November 1712.
His conversion had to be kept secret for 5 years on account of the excitable Lutheran population. They didn't know that the ruling family of Saxony had become Catholic again.
He too was controversially "elected King of Poland and Grand duke of Lithuania," This made him the monarch of the Commonwealth of Poland-Lithuania. He was selected against the French candidate, Louis François, Prince of Conti.
Louis Francois attempted to claim the throne with his arrival by sea at the port of Gdańsk. His attempt was denied. Frederick Augustus II reigned as Augustus III of Poland 1734-1763.
Johann Fichte
Johann was born in Rammenau, Upper Lusatia on 19 May 1762. He came of peasant stock which had lived in the region for many generations. His father was a ribbon weaver. The family was known for their piety. Christian, Johann's father, married above his station. He inherited impatience from his mother.
He received the rudiments of his education from his father. He showed ability from an early age.
His reputation among the villagers gained him the opportunity for a better education than he otherwise would have received.
Freiherr von Militz, a country landowner, arrived too late to hear the local pastor preach. He was informed that a lad in the neighborhood would be able to repeat the sermon almost verbatim. The baron took the lad into his protection as a result. He paid his tuition.
Fichte was placed in the family of Pastor Krebel at Niederau near Meissen. He received a thorough grounding in the classics there. He saw little of his parents from that time. He was attending the celebrated foundation-school at Pforta near Naumburg in October 1774. The school at Pforta had been part of a Cistercian monastery.
The Cistercians held the vow of poverty in strict reverence. Observance of the vow allowed for rigorous academic study. The dark night of the soul was a central theme in their ascetic struggle to understand truth in relation to others and nature.
This school is associated with the names of Novalis, August Wilhelm Schlegel, Friedrich Schlegel and Nietzsche. The spirit of the institution was semi-monastic. The education given was excellent in its rigor.
The focus on individual academic achievement was too restrictive in contact with the world for a pupil of Fichte's social temperament and antecedents. His education strengthened a tendency toward introspection and independence. These were characteristics which appear strongly in his doctrines and writings.
He began study at the theology seminary of the University of Jena in 1780. He was transferred a year later to study at the Leipzig University. Fichte seems to have supported himself at this period of bitter poverty and hard struggle. Freiherr von Militz continued to support him, but he died in 1784. Fichte had to end his studies without completing his degree.
He supported himself as a tutor in various Saxon families from 1784 to 1788. He returned to Leipzig in the hope of finding a better employment in early 1788. He had to settle for a less promising position with the family of an innkeeper in Zurich. He lived in Zurich for the next two years (1788–1790). It was a time of contentment for him.
There he met his future wife, Johanna Rahn, and Johann Heinrich Pestalozzi. He also became a member of the Freemasonry lodge "Modestia cum Libertate" in 1793. Johann Wolfgang Goethe was connected with this lodge.
He became engaged to Johanna in the spring of 1790. Fichte began to study the works of Kant in the summer of 1790. This occurred because one of his students wanted to know about them.
They had a lasting effect on the trajectory of his life and thought. While he was assimilating the Kantian philosophy and preparing to develop it, fate dealt him a blow. The Rahn family suffered financial reverses. His impending marriage had to be postponed.
Fichte returned to Leipzig in May 1790 from Zurich. He obtained a tutorship at Warsaw in the house of a Polish nobleman in the spring of 1791. The situation proved disagreeable and he was released.
He then got a chance to see Kant at Königsberg. He shut himself in his lodgings after a disappointing interview on July 4 of the same year. He threw his energy into the composition of an essay which would compel Kant's attention and interest.
This essay was completed in five weeks. It was called the Versuch einer Critik aller Offenbarung (Attempt at a Critique of All Revelation, 1792). Fichte investigated the connections between divine revelation and Kant's critical philosophy in this book.
The first edition of the book was published without Fichte's name or signed preface. It was mistakenly thought to be a new work by Kant himself.
Reviews assumed that Kant was the author. He cleared the confusion and openly praised Fichte as the author for the work. His reputation skyrocketed. Many intellectuals of the day were of the opinion nobody but Kant could have written the book. It was a shocking development. Fichte was called "a third sun in the philosophical heavens".
Karl Popper considered the book to be "a fraud." He thought that it imitated Kant's style. The rumors that Kant himself had written the book had to be contrived.
Kant waited seven years to make public statement about the incident. He dissociated himself from Fichte after considerable external pressure. He inscribed, "May God protect us from our friends. From our enemies, we can try to protect ourselves".
He was married in Zurich in October 1793. He remained there the rest of the year. He was stirred by the events and principles of the French Revolution. He wrote two pamphlets that were published anonymously. These works led to him being seen as a devoted defender of liberty in thought and action in the advocacy for political change.
He received an invitation to fill the position of extraordinary professor of philosophy at the University of Jena in December of the same year. He accepted and began his lectures in May of the next year. He expounded his system of "transcendental idealism" with extraordinary zeal.
His success was immediate. He seems to have excelled as a lecturer because of the earnestness and force of his personality. These lectures were later published under the title The Vocation of the Scholar (Einige Vorlesungen über die Bestimmung des Gelehrten). He gave himself up to intense production. A succession of works soon appeared.
He was finally dismissed from Jena in 1799 as a result of a charge of atheism after weathering a couple of academic storms. He was accused of this after publishing his essay "Ueber den Grund unsers Glaubens an eine göttliche Weltregierung" ("On the Ground of Our Belief in a Divine World-Governance") in 1798. He had written the essay in response to Friedrich Karl Forberg's essay "Development of the Concept of Religion" in his Philosophical Journal.
God should be conceived primarily in moral terms according to Fichte: "The living and efficaciously acting moral order is itself God. We require no other God, nor can we grasp any other" ("On the Ground of Our Belief in a Divine World-Governance").
Fichte's intemperate "Appeal to the Public" ("Appellation an das Publikum", 1799) provoked F. H. Jacobi to publish an open letter to him. Jacobi equated philosophy in general and Fichte's transcendental philosophy in particular with nihilism.
Prussia did not join in the cry against Fichte. He moved to Berlin. There he associated himself with the Schlegels, Schleiermacher, Schelling and Tieck. He was initiated into Freemasonry in the Lodge Pythagoras of the Blazing Star through the introduction of the Hungarian writer Ignaz Aurelius Fessler. He was elected minor warden in April 1800.
Fichte was a warm admirer of Fessler at first. He was disposed to aid him in his proposed Masonic reform. He became Fessler's bitter opponent later. Their controversy attracted much attention among Freemasons.
Fichte presented two lectures on the philosophy of Masonry during the same period as part of his work on the development of various higher degrees for the lodge in Berlin. A certain Johann Karl Christian Fischer, a high official of the Grand Orient.
He published those lectures in 1802/03 in two volumes under the title Philosophy of Freemasonry: Letters to Konstant (Philosophie der Maurerei. Briefe an Konstant). The name Konstant referred to a fictitious non-Mason.
Fichte published The Closed Commercial State: A Philosophical Sketch as an Appendix to the Doctrine of Right and an Example of a Future Politics (Der geschlossene Handelsstaat. Ein philosophischer Entwurf als Anhang zur Rechtslehre und Probe einer künftig zu liefernden Politik) in November 1800.
It was a philosophical statement of his property theory, a historical analysis of European economic relations and a political proposal for reforming them. He was appointed to a professorship at the University of Erlangen in 1805.
Napoleon defeated the Prussian army in the Battle of Jena-Auerstedt in 1806. The loss drove Fichte to Königsberg for a time. He returned to Berlin in 1807 and continued his literary activity.
German southern principalities resigned as member states after the collapse of the Holy Roman Empire. They became part of a French protectorate.
Fichte delivered the famous Addresses to the German Nation (Reden an die deutsche Nation, 1807-1808) which attempted to define Germany in an uprising against Napoleon.
He became a professor at the new University of Berlin. It was founded in 1810. Fichte was unanimously elected its rector in the succeeding year by the votes of his colleagues. His impetuosity and reforming zeal led to friction once more before long. He resigned in 1812.
The campaign against Napoleon began. The hospitals at Berlin were soon full of patients. Fichte's wife devoted herself to work as a nurse. She caught a virulent fever. He himself was stricken down just as she was starting to recover. He died of typhus at the age of 51.
His son, Immanuel Hermann Fichte (18 July 1796 – 8 August 1879) also made contributions to philosophy.
Fichte's critics argued that he produced works that were barely intelligible in his mimicry of Kant's style. He plumed himself on his great skill in the shadowy and obscure. He remarked to his pupils that there was only one man in the world who could fully understand his work. Even "he was often at a loss to seize upon his real meaning."
Fichte acknowledged the difficulty involved in the comprehension of his writing, but argued that his work was clear to those who made the effort to think without the preconceptions of prejudice.
Fichte did not endorse Kant's argument for the existence of noumena. The "things in themselves" were not the supra-sensible reality beyond the category of direct human perception.
He saw the rigorous and systematic separation of "things in themselves" (noumena) and things "as they appear to us" (phenomena) as an invitation to skepticism. He made the radical suggestion that we should throw out the notion of a noumenal world rather than invite such doubt.
He proposed that consciousness does not have a grounding in a so-called "real world". He achieved fame for originating the argument that consciousness is not grounded in anything outside of itself. The phenomenal world as such arises from self-consciousness, the activity of the ego and moral awareness.
Johann Gottlieb Fichte was one of the major figures in German philosophy in the period between Kant and Hegel. He was considered to be one of Kant's most talented followers, until he developed his own system of transcendental philosophy. This was called Wissenschaftslehre (administration of knowledge). The difficulty was that the philosophy 'transcended' the acknowledgement of reality.
The subjectivity of Fichte's system contributed to a government that was too prohibitive and punished truth. The law was set up to benefit the official at the expense of the people. The military was objective about taking control of territory for government administration but people weren't allowed to own weapons for defense from attack.
Prussia was similar to the Ottoman rule. People were threatened with punishment as though it were in their best interest to support punishment by the government.
The best that could be hoped was that an official wouldn't be too punitive to the injured party if he mediated a dispute. The worst case was that the official created disputes that were to be resolved in favor of his increased power for an increase in liberal expenditure for his office.
The Roman prejudice against executive authority has had such a strong effect on political thought that there is radical opposition to both monarchy and long term executive authority in a republic.
The claim that the legislature is the supreme authority opens that door to even more expenditure for covert and official operations by the government.
Johann Fichte
S. 约翰费希特
T. 約翰費希特
约 Yue to weigh 約 yaku promise Yo よ ヨ Yo 요 yo
翰 han writing 翰 kan letter han はん ハン han 한 one
费 Fei to spend 費 hi expense Fi ふぃ フィ Pi 피 blood
希 xi hope 希 ki hope hi ひ ヒ chi 치 tooth
特 te special 特 toku special te て テ
---------------------------
Consciousness is the product of the body brain
as created by the genetic chain
in the human refrain
of the astral plane.
The idea of design is refined
for the production of insight
in mind.
====================
https://en.wikipedia.org/wiki/Johann_Gottlieb_Fichte
https://plato.stanford.edu/entries/johann-fichte/
https://www.iep.utm.edu/fichtejg/
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