Parts, Objects, and the Event: less and more

It is less a assemblage of parts that, placed piece meal into a storyboard semantic collage, that constitutes an event.

It is less the pieces of objects that come together in order for us to find and understand what an object is.

Rather

It is more the Event that brings about the whole instance and significance of what an object actually is such that parts have meaning. The object organizes knowledge around itself.

The weaving of threads brings material about to constitute a blanket, say, but that blanket itself is only partially available to knowledge through the material occasion.

The blanket arrives only at the event of being that is a blanket.

The blanket itself thus recognizes its material in a way that the material can not quite appreciate or comprehend of its object…

…the jump…The Leap is not made by hoping: It is not made at all.

Guattari and Deleuze’s Modern Teleology

Two Routes unto objects constitute the truth of the universe.

On Exploring Emotional Intelligence from a Linguistic Perspective

Exploring Emotional Intelligence from a Linguistic Perspective
— Read on www.academia.edu/53579692/Exploring_Emotional_Intelligence_from_a_Linguistic_Perspective

—–

I disagree with this author‘s particular use of supporting examples because they detract from his point about emotional intelligence, but as well, linguistics involvement with mental well being.

*

What are we trying to accomplish?

This has to be the first question involved with any statement that’s supposed to say something factual. For, even the very idea of there being fundamental and basic facts is based in an assumption about what are we trying to do by referring to facts. This is not to say that there are not facts, or that everything’s relative, but more to suggest that in so much as I am referring to facts, I need to be clear about what I’m trying to accomplish.

*

So let me be clear: facts exist truly. They don’t have anything to do with what meaning I’m making out of them (except the fact of meaning making) as though the fact that I might be making meaning dispels the potential for there to be facts. For, How could I be making meaning then? Since there would be no factual basis to say that I am merely making meaning.  The point is redundant, as I discuss elsewhere.

Semantics as a basis for discussion is overrated, ‘overmined’ as Graham Harman might say, and to call upon semantics as some sort of universal fact of being human in the world is really to call upon and assumed project about what human beings are supposed to be involved with; which is to say, if you are A human being then you are involved with the world.

I disagree with this giant assumption. And again, this is not to say that the world of human beings is made up with a bunch of random opinions based on personal experience and semantics. I am saying that that assumption is involved with a certain type of project, it assumes certain things, and it moves people toward a certain goal that is unspoken.

My work has to do with laying a foundation by which people will be able begin to speak about what is unspoken before they assume what is common.

*

OK.

To the reposted essay.

I agree that the greater emotional intelligence a person has, the greater lexicon to describe emotion, the more access a person has to who and what they are. I’m not sure that really this short linked essay is really saying that though. It seems to be saying that if you are a human being then you should have a greater lexicon so you can achieve more in the world.

Think of all the assumptions that go into the difference that I point out there. Then when you read the essay, think of the huge weight of assumptions that are going into just the fact that he would write a paper in such a way.

For, while it may be a nice thing to be able to achieve, to be a high achiever, I severely doubt that more than 20% of people in the world ever become a high achiever no matter how much they will try, or even if they will want to. So, to talk about some sort of common human being that should have any emotional quotient of intelligence, and that achievement is the reason why someone should have a greater lexicon to expressed their emotions, kind of argues the point that you’re a really fucked up individual: it communicates to you implicitly that you are screwed up, in need of improvement due to your inherent ignorance and you need to do better, that you’re screwed up and you’re probably not a high achiever.

I’m not sure that being a high achiever really matters beyond the studies. But maybe that’s because I’m a high achiever. I don’t really know. I’m fairly sure that most people really couldn’t care less whether they are high achiever or not, and those who want to be a high achiever could probably care even less because they’re already on their way to achieving very well. Again: redundant (discussed elsewhere).

*

Read on if you really want to know what I’m saying here, because, nevertheless, for sure there is a vast majority of people that reckon themselves to achievement; I’m not saying that they are incorrect, nor am I saying that people who speak to measurements of achievement are wrong.

I am merely pointing out facts about the situation, as an example of how we might be able to discern differences in projects that are otherwise assumed.

The Point of this Comment.

The reason for this really came out of the repost authors examples that he uses to support his short paper. I’m not sure that he needed to put those examples in there on one hand, but on the other hand that he felt that those examples supported his paper really says some thing about why I would not want to have any emotional intelligence at all, if we’re gonna be honest here. 🙂

Thus we get into the linguistic Symantec trope that pervades much of academic scientific promotion, at least in the area of psychology maybe.

He uses two examples. One is that a particular African culture cannot see blue simply because they don’t have the word for blue. The other example is that another culture has difficulty with discerning, for example, 13, since it lies somewhere in between 10 and 15 and they only have a lexicon that deals with fives, I guess.

I totally understand this idea. But I’m not sure it’s true. It draws upon facts, but then uses its own Symantec to make an argument within the idealism that everything is relative (semantically). And the proof he, they, usually give is that in the production of communication I would fail to communicate to someone else that I understood what blue was. And this goes to the traditional academic trope of the economy of language.

Follow me here; I am not saying that that particular way to organize knowledge is wrong or bad. I am saying that it is being unclear as to its motives, because the project it is involved with is “bettering humanity” and this is assumed as an ethical project mandate. I’m just really not sure what this humanity that is trying to get better really is. It’s not wrong that we’re trying to make a better humanity, but I suppose I am making the argument that it moves so fast into the future that we really don’t get very far at all because no one is really telling me what it’s about let alone what it really is.

Take the number 13 to someone who doesn’t have a lexicon which includes 11,12,13,14.

Does this mean that If I give a person 13 gold coins that they either believe that they have 10 or 15? I would say no. It doesn’t really matter what they can talk about, and the language that they are using is not really expressive of what they are thinking. Of course, we can’t know exactly what they are thinking because of the limitation of language, but that does not mean that if I give them 13 coins that they do not understand that they have 13 coins. We never know exactly what someone is thinking, it doesn’t matter whether or not we have the word for it, because this happens to everyone at all times, in so much as they are a subject (see my discussions elsewhere). 

The number 13 is a purely arbitrary definition about what is present. What actually occurs is more significant than whether or not 13 is being able to expressed.

Keep following me here…

This is why the elucidation of what project is being assumed is important.

Because this person in the essay of the re-post is really talking about mental health. However, they are doing it under a rubric that it must fit into all knowledge perfectly, as though there is this one common knowledge in which all humanity is involved entirely, and yet this assumption is being talked about as if everything is relative to the language we are able to use or have access to. ?? 

This is where his essay falls to the side so far as he might be talking about something specific.

The point that he is making about emotional intelligence, and its relation to linguistics and semantics, doesn’t have anything to do really with whether or not I can discern 13 or the color blue. This is just actually talking about mental health, if I’m actually talking about a person sense of self in the world. 

So it is that I made a super long comment, went on a kind of parabolic journey, to come back to the point that his two examples really detract from the point of his essay.

If I’m trying to help a person develop more comprehensive lexicon to express their emotions, I’m not doing it so they can show up in the world more consistently, so then they can achieve more. I’m doing it so they have a better sense of self, so the issues that they struggle with may become more clear to them. This doesn’t have anything to do with Whether they understand what “consternation” is. Because for sure, as opposed to what the author suggests, at times they might be feeling consternation, but it is that they were unable to express themselves and know them selves that specifically, and so they use the next best meaning, they use the next best way to describe themselves and to therefore act.

It is not that consternation does not exist, but that instead they behave, say, with anger, or they get mad at themselves, or they think less of themselves, or they act out, among any number a things.

For sure, consternation exists. It is the discrepancy between their understanding and actuality which is manifesting the difficulty. It is not mere lexicon and semantic; if it were then there would be no issue. The person simply wouldn’t understand what blue was, and would go about their way perfectly fine. It wouldn’t matter to her what blue was because anyone referring to blue would be simply set aside and described in some other way.

Hence It is due to the discrepancy, it is due to an assumption about what is proper to the universe that is at root of the problem itself.  

The greater point is that there is no viable common project. If we are speaking of emotional intelligence in the context of mental health, then certain supportive examples fail that project, and to use them thus shows a failure of the effort itself. We need a manner to be able to discern these invisible ruptures of epistemological continuum.

So it is that we need a manner by which to be explicit — in the same way as a deficit emotional lexicon yields aggrevation of problem — about what we are up to.





Rp Trash Theory: The “Young-Girl” Deployment

Premiers Matériaux pour une Th´eorie de la Jeune-Fille I just found this weird little book. It’s been referenced here and there in the literature on …

Trash Theory: The “Young-Girl” Deployment

—-
Interesting.

Books and ideas like this one always get me wondering if the author is describing the situation in which they have found themselves, or whether they see themselves exempt from it and thus filing a complaint for the benefit of an ignorant humanity.

Brings me back to the psychoanalysis of alienation:

What is this piece of writing?

When, or under what condition does intention dissipate?

New Material Law

a = all possible material

b = all impossibility of possible material.

All the impossibility of possible material accounts for any thing that is not accountable as material.

a+b = every real thing.

Every real thing is qualified by either a or b.

x = the number of possible instances

An instance is a more-than-one. An instance never arises as one, since one requires an other for its ability to arise to itself. Any posit which argues differently merely proves this instance is true. That is, the definition is not true, but the instance itself is indeed true.

It can only be denied, but not proven so without the covert act.

An argument which does indeed argue something different, is subject to the condition of the universe, C.

C = (a+b) ^x

C is the entirety of possible universe.

Once this is found, only two possibilities arise:

The Real Material

And what we must then call

The True Object (Substance).

This fact is due to the redundancy of material in its possibility and impossibility, whether we call it material or use a different term for it.

That is, once we reach C, the true description of universe, then C becomes subject to being a condition of real material (either a or b).

Hence, it is not nothing that arises outside or beyond the universe C, nor other universes.

Rather, the nothingness that arises is merely part of the real universe.

This is true, since no possibility arises outside of its instance. For any other possibility, again, would be redundant.

The situation which confounds the reality of this situation is that such truth has knowable content, content that we may call substance, that brings into question the real condition of materiality (a+b) as a total accounting of the universe.

Therefore, since the true content of the real universe is not reckoned by or against or in relief of nothing, the true content of the universe is not simply everything, (as a platitude or truism), but must rather involve a different manner or orientation upon what real material objects are in themselves, and thus what information they are yielding to knowledge.

Two Routes upon or otherwise into things.

Rp and comment: Twitter To ‘Pre-Bunk’ Criticism Of Left’s Climate Narrative During COP26

Originally posted on PA Pundits – International: By Alexander Hall ~ Twitter is unleashing a new program to proactively protect the left’s climate …

Twitter To ‘Pre-Bunk’ Criticism Of Left’s Climate Narrative During COP26

—-…and my comment:

Here is another example of The Two Routes in practical effect.

The fact of the climate changing is true.

Climate Change is real.

The truth of the climate changing is something human beings must deal with — and will deal with — despite politcal argument about what is real.

To say that Twitter is not being politically neutral in thier allowance of news, as this repost suggest, is to say that what is real is always politically negotiated.

However, to promote this negotiation as though the climate is not involved with human activity is still politically real, and harms humanity by attempting to avoid the truth.

This is the basic issue at hand in our real political world at this point: That what is true takes a while to get an effective foot hold into the political discussion. The debate shows that the truth is not being discussed, but only reality. Over time, the truth of our relationship with the climate will be beyond effective dispute, and reality will have likewise changed.

The overall issue of Climate Change is that we have named the problem, but we have not realized that we are in a relationship with it, with Climate Change, as so have not been able to imagine ourselves in a different situation. In other words, we are in a dysfunctional relationship and we continue to try and fix the relationship, but the “partner” is not having it.

Linguistic Overdetermination and the Two Routes

https://www.academia.edu/53579692/Exploring_Emotional_Intelligence_from_a_Linguistic_Perspective?email_work_card=view-paper

I agree with this paper. I think it is useful both theoretically and practically.

However, I feel that it is becoming necessary to break up the absolutism that is reflected in certain types of application of theory toward practicality.

In my undergraduate anthropology, the idea that language manifests reality was ingrained into us. The example that I remember the most was a little hypothetical story of when the Spanish ships appeared off the coast of the soon to be Americas, The people native to these continents did not see ships. We’re not sure what they saw, but they did not see Spanish ships simply because they did not have the language to be able to conceptualize what ships could be.

This is the same trope that this author uses in his essay.

When attempting to get to the truth of the matter that we are dealing with, we have to begin to allow Theory to reflect upon itself. Not a kind of hermeneutics, but indeed use the thing that the theory is proposing or relying upon in the context of understanding the proposal itself. We cannot do that if we are relying upon such theoretical troops that tell us that reality is based on linguistic presentation; indeed the theoretical troops are identifying something that is actually occurring, but we must also see that this theoretical trope is involved with the trope that it is presenting as well. For, if that indeed is the case, then we would have no manner to progress in knowledge, simply because if there were anything new that we could not understand, we would be referring it back to our conceptual linguistic base. There is no description about how we would ever get by or beyond or present conceptual linguistic paradigm..

So it is that I say that, in the example that this author gives, it is not that certain African people cannot see blue. It is simply that they are using different words to describe the object that is blue. To say that this particular culture does not see blue is to refer them to A theoretical linguistic paradigmparadigm that is — not native to, or not just not their experience, but indeed human being in general— ultimately not theirs, but someone else’s.

This is the issue of colonization itself. Never is the colonist require to justify why their theoretical constructions must apply across the board to all human beings. Simply by the fact that he is able to conceive of things that explain things which, through his present conceptual linguistic paradigm, appears to explain things that other people are not conceptualizing in thier understanding, the colonist feels ethically obligated to enforce that category upon that human being that they understand as “ignorant”, or in historical context uncivilized or primitive.

The key here is to suspend reductive method. It is not to say that one is wrong and one is right. It is not to say that this person is not an educated or ignorant, or that the colonist is not or should not be imposing their categories and other people. That just gets us back into the colonist mindset. And this requires us to use a different term since what we are doing is ethically on just buy our own standards. (this is how reality functions currently: when a certain conceptualization offends us, we just use different words to ethically mitigate the situation instead of confronting the offense itself).

Yes, in reality we have to deal with these contradictions inherent in the human activity. But it is indeed an actually true human activity that is arising despite our ethical constructs.

In order to understand what is truly happening, what is true of the situation, and not merely real, we need to understand and allow for the fact that this African person who cannot see blue is indeed seeing blue, but that not only their words but our words as well, as well as every other languages words, or floating a top and objective sea of truth, so to speak as a creative way of explaining what is actually happening.

Unexpected synchronous object semantics

Be Your Own Rock

Everyday

Listen

……

Sometimes I feel that I am being drawn forward. And other times I am just making my Way, doing what I do because that’s what I’m doing.

Presently I am going through a phase of the latter.

I am not sure that I ever construct meaning intentionally. I never purposely sit down and make meaning from things.

Rather, I might be perplexed, or feel out of sorts, even lost, at times.

Sometimes I do ponder things like dreams, and a meaning will show itself.

Other times I’m not thinking about anything. And meaning still shows itself…

Such is the case when I opened my WordPress reader 5 minutes ago.

The beginning of this post shows the titles of the first three posts that were in my Reader.

——>

Naysayers and reductionist psychological Science congregants may point to all the studies about how the mind will make meaning out of anything.

And yet, the conclusion of those kinds of studies never tell us how we are able to come to that conclusion, nor why that conclusion should be any less random than the meaning that the subject gained from a series of random images or words.

If a person has faith enough to set aside the psychological proof that a mind is just assembling random meanings into a string of meaning at all times, then I really have nothing to say to them philosophically, because they have not looked deep enough. They have only stopped where it suits them, as I say, for their faith. I have no criticism or argument to give them; for why would I critique or bombard someone’s faith?

Nonetheless, If I wish to take those psychological studies for what they’re really telling me, which is to say, where I do not hold back, I do not stop at my faith in what I already believe that I’m coming upon, then I might ask further:

What series of random events has coalesced in such a way to allow me to be presented to that particular arrangement of phrases or pictures that we are deciding is random?

Against what sense of truth are we deciding that any arrangement of pictures or phrases or words is random, such that the meaning that I am making (in that case) has no real basis? And is thus meaningless?

Basis Truth

I could go on.

What these kinds of questions tell us is that science is not giving us truth of the universe. Rather, what science is likely giving us is merely a reflection of our culture, of our ideology, of an ability of mind, and not the mind itself nor the universe that arises in truth.

I say this not to resort back to relativity or mirror (or mere) opinions, or subjective perception. I say this to point out that if we reject all those routes into reality, we must find that indeed reality did not disappear, but that there is a truth which can be known which does not reduce to real faith, as I say, To the religion of modern ideology.

Again and again as I said elsewhere, I’m not saying that faith and religion is inherently bad or that it needs correcting. I am merely suggesting that this is the way that consciousness functions. When a person comes upon the truth of how consciousness is indeed functioning, what is able to happen is that the way we participate in the real ideology changes.

It is then possible that it is not so much that we make meaning, but that meaning is what we are. And further, that what we are is not separated from the universe in which we arise to meaning. A reduction to individual brains is able to be come upon and is indeed able to derive necessary reason and rationales. However, An opening of that same system reveals that there is a truth beyond that kind of limited orientation upon things – but a truth that the orientation upon brain/mind religion implicitly rejects. The religion of the scientific mind rejects any knowledge that itself does not support. That is why it is a religion: Becuase there is other rational and knowable knowledge that does not adhere to its cosmological mandates.

Again: this is not to say that reality and knowledge about it is not real or does not function; rather, it is only to say that it is indeed real and refers to real things, but not true.

…and further commentary.

Last year, I published a review of Sbriglia and Žižek’s Subject Lessons anthology, a review that can be found HERE. Sbriglia’s response has just been…

Russell Sbriglia responds

Thanks Doctor Zamalek.

Here is my small comment.

Note: I have not read the book but I am buying it presently. 

My comment is strictly on the contents and links of this repost.

It appears that there is a division that is made by the comments of this book That contrasts authors and arguments in a way that on one hand, I understand, and thus engage with as a sort of philosophical endeavor, Yet on the other hand, reject.

As we will find in my work, which I undertake from a counselors philosophical perspective, and not a philosopher per se, I enact a partition which groups components of the universe in a manner whereby nothing is excluded. Which is to say, the only thing that is excluded is nothing, which is always a moot point in its essence.

If nothing is not a moot point, then we are no longer talking about nothing but we are either talking about the material which constitutes nothing, or we are talking about the object of nothing. Beyond those two categories there is no other way to truthfully grasp what we might be referring to when we use the word and thereby understand the word “nothing”.

But that is a the point that is addressed by method and not by confronting the point itself.

The Conventional Philosophical Method

There is material and there are objects. There are ideas and there is reality. And then there is truth. If we are to be honest with what is happening, nothing significant arises outside of these considerations. In the context of my work, this is to say that everything else that we might talk about is real. The conventional method concerns what is real in contrast to what is true.

The Question of Truth

The various proposals that arise through the subtle contours of phrased definition, are subsumed in a kind of assumed methodology. This methodology perpetually avoids itself as an object of critique. This is to say that what we understand as philosophy in a general way is never confronted; in fact, the method is so assumed as integral to knowledge of reality, every philosophical argumentative subtlety given under the auspices of academic and intellectual production is able to be located and described to a commonality, as evidenced by this paragraph.

Hence, that which is transcendent the philosophical proposal is inherently excluded from its own kind of analysis by virtue of the fact of its availability as knowledge.

Yet also, that which is transcendent is able to be appropriated by knowledge, but this time, in fact again, necessarily excluded from the previous epistemological iteration.

The total epistemological description of this constitutes what is true of knowledge itself, that is, despite that typical philosophical method that perpetually avoids its own contradiction and constructs ideological labels to battle against its failure.

Flat Ontology is an idea that arises in some contemporary realist philosophical circles.

These circles amount to an example of how what is true and what is real is regularly obfuscated in the course of the real conventional method.

By the description inherent the necessary presentation of such semantics reveals a true description of what is actually happening in the universe despite, as well as inclusive of, the real arguments.

Reposting Transcript of Interview with Isidore on A BIOGRAPHY OF ORDINARY MAN

TB: Hello, I’m taking a break from my video reading of François Laruelle’s A BIOGRAPHY OF ORDINARY MAN to reply to questions from Isidore. Isidore: …

Transcript of Interview with Isidore on A BIOGRAPHY OF ORDINARY MAN

—- Blake is quite informed and is a Cornucopia of knowledge and experience about Continental philosophies and philosophers.

However, my comment goes more to the difference that is indicated through the Continental tradition, in contrast to the differences in authorial content. If there is an example of what The Two Routes sheds light upon, it is the difference between Blake’s and my own purchases upon the material.

I see Blake’s reading and approach as topical and thus really quite in the material vein, though I am not sure he would identify himself as a materialist. But he does call himself a pluralist, which I associate generally with a material view, or orientation, upon things.

The other route is indeed what is indicated but never revealed aspect of real material, that is, what is true of the material, or, it’s substance. I see Laruelle as implicitly involved with such substance, and at that, aside from the more religious materialistic versions derived by real interpretive readings of him.

Science, Physical Health and mental health: Climate change

apple.news/A6MVCFaN1Rcyg5onm3ir7aw

One of the problems surrounding Mental health is the weighing of solutions upon the primacy of empirical science and physical health.

A good example of how this is an improper manner to approach solutions is the issue of climate change.

Take the example that this post exhibits. We have known for years and years that these sorts of issues are going to happen. And yet our ability to take action based only upon the empirical ideal is not effective to bring a solution change.

Thinking and proof are not sufficient to constitute the truth of the matter. Something else is going on. The reality is that climate is changing, but the reality of our knowing and thinking about it and doing anything about it does not accord with the truth of it, so far as what is considered a sensible response is not taken.

This is why we need consider that the truth about this situation is not being understood. The truth is what is happening is something else than the reality.

*

How we approach mental health is similar to what we are seeing of our environment. Mental health suffers when we base healthy interventions weighted too heavily on empiricism and without considering and applying solutions out of what else is happening in the situation.

(Note: Subjectivity and it’s accorded phenomenological analysis is empirical.)

Now, keep in mind, I’m not necessarily saying that the people who have not agreed with climate change or what it means are wrong. I’m not putting up that kind of polemic to say that, oh, a smart people over here know the truth, where as the ignorant people over there are false.

That’s not what I’m saying.

I’m saying that given as a category there is this creature called the human being, and that most human beings, as they are concerned with in the industrialized globe, defer to empirical science to assess what judgments they should make. I’m saying that this manner of understanding the truth of the situation it’s not effective when we think about mental health problems.

But more so, similarly to the global environment, this empirical approach to try and convince people of through evidence and guilt tripping and appealing to some “common human intelligence” is insufficient to bring about the change needed, or at least the change that is advocated for addressing climate change, just as it is appearing I’ll-suited to the task of addressing mental health.

I think this is strangely ironic when we consider that philosophy itself is considered a “sufficient” philosophy, Meaning that our ability to reason upon things is sufficient to excel the human being progressively through history. It is this type of philosophy to which I associate empiricism And phenomenology. If we look back, phenomenology is a type of empiricism, and indeed propagated or at least coincided with the prominence of the ideal (idea) behind “empirical science”.

Apparently and obviously it is not as Objective as it would like to pose and present upon.

So it is that our current understanding of climate change must be incorrect. Both of the people that talk about the empirical science and things that we should do to address climate change, but as well as the naysayers.

*

This is a radical form of understanding and this is why I say that I am addressing truth, not merely the negotiated reality of proof and attempt to convince through argument.

I am talking about objects in themselves, truth as truth. what is actually occurring.

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