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Updated: June 16, 2025
For the present let us remain keenly suspecting that the longing not to die, the hunger for personal immortality, the effort whereby we tend to persist indefinitely in our own being, which is, according to the tragic Jew, our very essence, that this is the affective basis of all knowledge and the personal inward starting-point of all human philosophy, wrought by a man and for men.
One is reminded of the patient who made suicidal attempts during the period when she shouted like a huckster, giving no evidence whatever by her expression or the tone of her voice of feeling anxiety, sorrow or any other normal emotion. All these queer and larval affective reactions remind one strongly of dementia præcox.
I arrived at the conclusion that beside the rational logic which conditions thought, and was formerly regarded as our sole guide, there exist very different forms of logic: affective logic, collective logic, and mystic logic, which usually overrule the reason and engender the generative impulses of our conduct.
The affective setting of these different formulations is important. A delusion of literal death occurs with complete apathy. The wish to die is apt to appear without the usual accompaniment of sadness or distress but still with considerable energy when impulsive suicidal attempts are made.
There are, then, two sorts of distinct movements, which, in themselves and by their origin, in each affective phenomenon, arise in man by the instinct of conservation: those firstly which immediately proceed from sensation, and which, consequently, are quite involuntary; then those which in principle could and would be voluntary, but from which the blind instinct of nature takes all freedom.
There are, then, two sorts of distinct movements, which, in themselves and by their origin, in each affective phenomenon, arise in man by the instinct of conservation: those firstly which immediately proceed from sensation, and which, consequently, are quite involuntary; then those which in principle could and would be voluntary, but from which the blind instinct of nature takes all freedom.
These concepts are deposits, so to speak, from a great number of affective reactions, and they always contain imaginative content based upon enmity and suspicion. This underlying enmity between neighboring peoples is not something rare in the world. All foreigners, even in the minds of the most intelligent of peoples, are reconstructions, caricatures.
For instance, those which describe lowly, peaceful, and affectionate home life; those which deal with love, in any and all forms, from mere kindly feeling and honest good will toward the passing stranger, clear up to courtship; those which deal with outdoor Nature, in its softest and loveliest aspects with meadows and forests, and birds and flowers, the fragrance and sunshine of summer, and the moonlight of peaceful winter nights; in a word, those which deal with any and all forms of rest, repose, and peace; those also which deal with the creatures and marvels of fairyland; and lastly and chiefly, in those words which express pathos, is the language surpassingly rich and affective.
These thought formations which are restrained in the state of the unconscious strive for expression, that is, for discharge, in conformity to their affective value, and find such in hysteria through a process of conversion into somatic phenomena the hysterical symptoms.
So, then, among the phantom memories which aspire to fill themselves with color, with sonority, in short with materiality, the only ones that succeed are those which can assimilate themselves with the color-dust that we perceive, the external and internal sensations that we catch, etc., and which, besides, respond to the affective tone of our general sensibility.
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