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"I exist"; in fact, as foundimmersion "I think" in all the strata in which it is only "aswould" is present and which it animates somehow contradictorythe dream-Polubarinova, to the extent it is no longer possibleout the statement "I exist": can I say thatI am the language I speak and in which my thought smoothlycontrols the system and its inherent capabilities, but whichthere is, however, only in hard layers, fullyto actualize that idea is not in the state? Can I sayI am the very work which I carry out theirown hands, but which eludes me -- not onlyafter I was finished, but before I started it?Can I say I am the life I feel insidethemselves, but which envelops me time -- like the an irresistiblethe time in which it takes place, for a moment, raising his methe crest of its waves, and those formidable timeI predicted my own death? I could sayat the same time that I am and that I am not all this; the cogito does notleads to the affirmation of being, but it opens up the possibilitya number of questions about Genesis. What should I be-the Iwhich thinks and which is my point, -- what should I beto become something that I do not think that my thoughts became whatI am not myself? What is it -- that a being, which likesparkles and twinkles in the openness of the cogito, but it is not given in allgreatness by himself and in himself? What is the ratio and complexspringline of being and thinking? What is it -- chelovechekskogoGenesis-and how it may happen, that being that that is sojust be defined by saying "it is thought" (to bemaybe it contains), is in suchdeep and tireless attitude to the unthinkable? Soset some form of reflection, very far fromcartesiana, and from Kant's analysis, and in which for the first timeraises the question of man's being in that dimension where thoughtturns to the unthinkable and marschlande with him.
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