Original link: http://mingxin.life/index.php/archives/325/
How to construct my cognitive world
On what dimensions is the theory plausible?
- Pointing to the moon—the finger is the name, the theory, the speech, and the text, and the moon it refers to is “reality”. If we have not seen the moon, or only seen the crescent, how can we understand the finger? Only what we have experienced can we truly understand on a theoretical level. Based on our own real experience, we can draw inferences about other cases from one instance, and substitute the speaker’s historical situation to understand the “month” he refers to.
- Break the superstition about numbers. Blindly and rationally believing that numbers are real, not knowing that numbers can be deceiving. The production process of data is selective and directional, and links such as collection, cleaning, processing, and display are all operable. Even the papers of the world’s top academic journals have repeatedly exposed the problem of experimental data falsification. Even aside from falsification, real data can also deceive people, such as using the average instead of the median to reflect the overall situation, and selectively concealing some more meaningful data. Part of the truth, or is it true? And the number itself is part of the truth, which discards other characteristics and quantifies a single attribute. Is it the same to earn 5,000 yuan for 12 hours a day and 5,000 yuan a month for doing nothing? If we want to reflect the real situation as objectively as possible, we must select the appropriate indicators.
When I was young, I didn’t know what homesickness was. It wasn’t until I was 14 years old that I celebrated the Lantern Festival for the first time at school. After the evening self-study get out of class, I looked up and saw the moon. I was sore at that moment. Looking at the bright moon, bowing your head and thinking about your hometown” I also understood everything.
After paid shit, I can easily understand what Marx said
Where, then, does the externalization of labor manifest itself?
In the first place, labor is external to the worker, that is to say, not belonging to his essence: therefore, in his labor he does not affirm himself but denies himself, does not feel happy but unhappy , not to freely develop one’s physical strength and intelligence, but to torture one’s body and destroy one’s spirit. The worker is therefore at home only outside his work, and he is not at home in it; he is at ease when he is not working and not at work when he is working. Therefore, his labor is not voluntary labor, but forced compulsory labor. It is not, therefore, the satisfaction of labor needs, but only a means of satisfying those needs other than those of labor. The alienating nature of labor is evident in the fact that, as soon as physical or other compulsion ceases, people avoid it like the plague. External labor, labor in which man alienates himself, is a labor of self-sacrifice, self-torture. Finally, the external character of labor for the worker is manifested in the fact that it is not his own but someone else’s; it does not belong to him; In religion, the autonomous activity of human phantasy, of the human mind and of the human heart, acts on the individual independently of him, that is to say, as an alien activity, divine or demonic. Yes, likewise, the activity of the worker is not his own activity. His activity belongs to others, it is his own loss.
It follows, therefore, that man (the worker) only feels himself moving freely when he uses his animal functions—eating, drinking, procreating, and at most dwelling, grooming, etc.—while using his human functions , but felt that he was nothing more than an animal. What is animal becomes human, and what is human becomes animal.
Eating, drinking, procreating, etc., are, of course, also genuinely human functions. But if these functions are separated from other human activities and made the last and only ultimate end, then, in this abstraction, they are animal functions.
After carrying a heavy mortgage, I realized that the word “housing slave” is true.
Cheap and easy-to-use things, especially medicines, can no longer be bought. I understand the true meaning of Wang Defeng’s saying that “capitalism can create wealth, but it cannot preserve wealth”.
There are some things that we can only truly understand when we have experienced similar situations.
I used to think that licking a dog was stupid, but people like Jin Yuelin couldn’t understand it. Until I moved my heart, I understood in an instant. I am very happy when I do something for the people I love, and when I do things with love, there is a kind of sweet joy in my heart, which makes me enjoy it very much. Of course there will be problems indulging in it, let alone this.
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