Welcome to the main things about this typer as a being. Keep in mind, this typer is only putting on this page the actuality of such being aligning with 'in reality' - forget about programmings that society wants a being to be -

The second chapter (the first is the introduction) defends a simple 'actualist' desire-satisfaction theory against the contention that such a theory cannot accommodate the fact that we can desire things that are bad for us. A person who deals in hard facts; a realist Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014 Want to thank TFD for its existence? Tell a friend about us, add a link to this page, or visit the webmaster's page for free fun content.

Such a being is completely honest about everything....any changes in being are to be in the process of typing them here, and any picture of this Actualist posing in an awesome or funny way goes on the very bottom of this page....The words beyond this sentence are in Adec besides Adec-Om or Gomadec...CHECK ME OUT BELOW...Here's the reality of me at such stage:

Age: All that actually matters is that I'm biologically an Adult who dismisses the superficial

Stage / Growth of Life: Prime Adult

Height and Weight: 5' 4' and 135 lbs.

Description: Tan skin, thick eye browns, curly eye-lashes, hazel-brown eyes, balding hair (thinking about taking care of that), moderately hairy chest, some prominent moles on my body, moderately muscular and can see veins well

Geo Roots / Native grounds: North American of the USA with New Jersey roots, and my birth essence opening hole into this Earth in belly button connection is metaphysically in the city of Orange, specifically in such a location of an Orange Memorial Hospital where my proofs are possibly still there...can also check 'City Hall' there for any of my birth records and information

Main Occupation: Helper and provider of a variety of things by intuitive flow and discovery to name it 'Quavariety'.. A partnership or corporation that forms becomes Quavariety Enterprise

Basic way of making money right away: Sign for around my neck reads : Helper for .25, $1, or more, while observing and reading people to see what help they can need help with such as advice, directions, their belongings, etc., and have a contact sheet ready to give listing other things I can do such as cleaning, cleaning-out, organzing, simple-assembly, boxes-handling, moving jobs, delivery, and ideas, all for a negotiable fee

Hobbies:Teaching what I know, Passing on what I am learning, Being God's Little Messenger and Helper, Creative Activities and Works, Human Studies Research, Low-Level Activism, Posting videos on Youtube, and Serving the roles that represent living out my purposes to humanity,

Distinct Purpose Fusion, Callings, and Gifts for Humanity: I or Intelligence is one who comes to blend in these purposes and callings reflecting who I of Intelligence uniquely arts, which art - Teaching, Lecturing, Messaging, Guiding, Opening Minds to Possibilities, Revealing, Actualizing Imagination, Inspiring, Truth-Discovering and Revealing, Solving Matters, Saving Lives in many different ways, Love-awakening and activation, Discovering how to attain Bliss, Investigation, easily finding without looking for, Inspection, Sampling, Seeing whats off-allignment then Realigning, Taste-testing for freshness and healthiness, Body-Health-Energy-Surroundings Work, Dealing with how our bodies move about and locating properly, Direction-giving, Tour-guiding, Providing Helpful Services, Protection Service via Inner-GPS during the journey, Extreme Emergencies Go-To Person,

Catching things from them getting too far away, Discovering valuables or objects on the ground as useful for something or coincidental keys to things, Constructing or putting together such pieces or objects in discovery and making something valuable or beautiful out of them - even to give to someone coincidentally needing it or them in original discovery form, Bringing the Beauty out of Things and People, Making Art out of anything while creating things that make people feel good looking at them or activate imagination as to what it is or can be, Human potential (limit) testing and sparking, Helping other creatures become more intelligent and have more fun with us humans,

Making music out of any type of sounds, objects, and instruments to motivate and spark enthusiasm to get through things by flowing to certain rhythmic sounds, Coming up with and Sharing Brillant Ideas, Inventing, Making things Work better, Suggesting Easier Ways, Suggesting Healthier Ways, Suggesting Smarter Ways, Suggesting Funner Ways, and always one to lend a helping hand with things putting my hands and muscles to work for people, yet I am one to go with intuition to suddenly have to split and let others handle the rest while I go lend some others a hand who need me somewhere else which makes me a Site Inspector and Humanity Supervisor who is here to travel about and discover things while also letting them know how they can accomplish things in smarter, easier, lesser amount of people, and energy efficient ways, so I'm also here to help with conserving and properly channeling energy

In one sentence:

My distinct purpose is to share, give, and spread -- original ideas, revelations, discoveries, purposeful truths, proven solutions, valuable things kept hidden, and even my own creative imaginings in such ways that I act as a field roaming supervisor and inspector of the conditions of things then able to set some components of the knowledge or ideas into motion for people, even to just attract people to a display or act, and just being one who awakens, inspires, energizes, animates, beautifies, improves, relieves, significantly serves, solves, and saves whatever or whoever.

Interests (main ones of ego fusing with soul): Anything Mentally Challenging requiring either a degree of creativity and/or physical effort, being that any game or activity, yet mostly into -- Chess, Pool, Basketball, Watching NBA Greats, Dancing, Producing Music...More are....Using and keeping up with Technology, Chatting, Texting Important Information to Friends, Helping people in many ways, Truth Discovering, Seeing Proof, Investigation, Discovering that someone is making up a story by either pretending or deceiving somehow, Pointing out or catching them in contradictions or in the act of otherwise, Testing People, Surprising People in many different ways, Laughing with people about things that happen in life that they are getting over or see as funny, Comedy, The drama of different personalities and egos, Discovering the abilities, gifts, soul purposes, and even limits of different types of people, Psychology, Giving Advice, Finding ways to uplift, inspire, or bring a smile to people's faces, Tension-relieving, Body-comforting, Massaging, Romancing and surprising ladies, Deep Love-making, Filling the Air with a Vibe of Love while creating an Entertaining and Beautiful Setting or Environment, and watching Comedy Love Films or Movies that Teach a Lesson along with Comedy

Knowledge, Abilities, Training, Job Skills, Ventures, & Success: Grade School, High School Graduate, Mathematics and Algebra Ace, College Basics (excluding a degree), Eyes-off Good Typer, Life-Saving of 5 people (Heroism), Astrology Studies and Chart Making, Psychology Studies, US Army National Guard, Security Guard Duties, Security Dispatching, Food Store Helper, Tele-marketting, Basic Field Sales, Temporary Agent for Warehouses and Factories, Network Marketting, Data Entry Book Processing, Spirituality, Spiritual Journey, Nomadism, Travel Door-to-Door Sales, Letting-go of all my valuables, Low-level Pan-handling, Misdemeanors on record for just freely expressing or entering somewhere in surprise that they prohibit it there, Record clean of Felonies, Minimal Use of Public Assistance, Helping and Servicing people via intuitive prompting for a small donation, Bucket-Drumming for donation and for a church for free, Holy Apostles Soup Kitchen Drum Circle and Art Workshop, Abstract Art in the Subway, Cashing in Bottle Recycles, Activism under Occupy Wall Street, Developing Personal Website for humanity, Working on Intellovism then halting it, Sole-Propietor General Help Service for Homes and Stores for any dollar amount, Moving Helper, New York State Driver's License - excluding having a vehicle - that, 1st and only car of my life, Honda Prelude - 12th edition - is beyond my use and given for use for some other's use beyond my knowing, Clean Driving Record, Limo Service help for a friend

Children: Ether a child as it stands; Only 1 gone into the next life by miscarriage

Health: 75% Health Finatic, Taking in a balance of all types of food groups and always changing it up upon every wake up, Keeps out this system any drugs, alcohol, or energy alterers, a normal Herbivore yet refrains from eating pork or meat that you can clearly see the fat..Free of any type of lingering ailment or STD, and have an excellent immune system

Living Situation and Preference: A friend to stay for at least the winter, and open to allow things to naturally occur such as meeting someone or people wishing to take me in as a roommate for whatever in return or exchange whom are okay with my actuality way of living and paying which is free from using superficial indications, or I prefer to commune with spiritual others at some location, and even keeping open to the possibility that the government acknowledges and welcomes this practice enough to be able to offer free housing for it so be it that they are being sent something in return per every Full Moon visible.. An ideal is discovering some land with others and turning it into an actuality living palace, wonderland, yet I can just settle for the ideal of living in a Spiritual Abode I want built.

Relationship Status (legally): Single Widower...that spirit gone into the next life to balance out heart shock

Actualistic Studies

Relationship Status (actually): Open

Relationship Style: A spiritual polyamorist open to be with only certain types of polyamorists by intuitive sensing of one's intentions, and only into intimacy or sex with females although still purely loves, in other ways, any males that can be in those females' lives or happen to be actually together with us...Please go to 'Polyamory' for what I call each type of polyamorist in my life at certain levels of it...Basically I just call females who I involve with and know about me being a spiritual polyamorist my 'open love friends' at first (males are out of this naming), yet anything can happen that we go back to being just pure friends, associates, or possible whatevers just like what I call males...The intention is just to be love flowing as it states in 'Polyamory' and express or show it in a way that my intuition senses to what depth to take it to that feels truly in need, serving some purpose, mutual, comfortable, safe, and properly connecting, being that with any person or thing, just how God loves - pure, spiritual, ultimate love for all

Life Practice: WithinMulti-awareness, or Actulance, or Holatance

Agreement about what Hegel's Science of Logic is not is easily achieved: no one expects to find in it anything like what would be expected of a contemporary work in the science now called 'logic'. Beyond that, however, positive accounts of what is to be found within it stretch from views of it as the last and most extravagant gasp within European high culture of an earlier onto-theological outlook that came to be progressively challenged in modernity, to that of its being a self-consistent expression of all the core commitments of European modernity itself.

Within the last couple of decades, one broad division within the array of contested claims surrounding the nature of Hegel's logical project has separated responses to Robert Pippin's Hegel's Idealism.[1] Pippin there argued for a conception of Hegel as a, perhaps the, modernist philosopher -- a critic of that earlier 'dogmatic metaphysics' from which Kant aspired, not entirely successfully, to escape. For Pippin, most, if not all, of the connotations of Hegel's key concept that might worry the modernist -- the concept of 'spirit' (Geist) -- can be sidelined by correctly placing it in relation to Kant's notion of the 'transcendental unity of apperception'. 'Spirit' is not the name of some spooky non-natural substance. Rather, at its heart is the type of normative requirement that any finite rational individual integrate their beliefs into a consistent whole. This is the demand for unification expressed in the moral context in Kant by the idea of acting on the Categorical Imperative.

Many welcomed Pippin's liberation of Hegel from the earlier prevailing picture of super-extravagant metaphysician. For others, however, his post-Kantian reading had gone too far. Pippin, some said, had been too eager to read back into Hegel the sorts of anti-metaphysical views popular within twentieth-century analytic philosophy, driven by the desire to sanitize Hegel for a modern, secular and broadly liberal readership. There have been other sources of resistance as well. The language of Pippin's more analytic-leaning reading of Hegel that allowed him to engage with some leading philosophers within that genre, especially Robert Brandom, could be seen as exemplifying one side of that more general analytic -- continental divide splitting philosophical culture over the last hundred years. Moreover, to complicate things further, in both analytic philosophy and, more recently, in its continental other, substantive metaphysical approaches have reappeared, with espousals of more straightforwardly metaphysical or ontological 'realism' seemingly on the rise.

Rocío Zambrana's book helps us to start seeing beyond all these divisions. On a first reading, she comes out as a qualified but clear supporter of Pippin's post-Kantian reading. Like Pippin, Zambrana criticizes approaches that treat Hegel's logic as expressive of an ontology -- in this work, a position effectively represented by Stephen Houlgate -- and describes Pippin as showing that 'Hegel's philosophy seems to inherit the 'apperception theme' in Kant. Like Kant's, Hegel's idealism elaborates the conditions for unity and hence determinacy of any possible object of thought' (p. 8). But Zambrana picks up on and develops an aspect of Pippin's reading that had become explicit only in his later work.[2] This concerns a displacement from Kant's concern with 'transcendental conditions' to that of reflexivity as a feature of actuality (Wirklichkeit). This points to an interpretation of Hegel's idealism as a 'theory of the historical development of norms, one that supports a theory of radical conceptual change' (p. 8). Hegel's logic is thus an elucidation of the logic of normative practices and institutions as they appear throughout human history. It is about, as she quotes Pippin, the 'self-sufficiency of reason's own authority' -- the Hegelian theme that transforms Kant's moral idea of freedom as self-governance -- but a self-sufficiency that is always manifest under specific historical conditions.

Zambrana thus focuses on the notions of actuality and actualization as holding the key to Hegel's logic, and in the course of this stresses the centrality of the notion of negativity for Hegel, a theme more at home within recent deconstructive or continental readings of Hegel than in the analytic-leaning approaches of the likes of Pippin and Brandom. For Zambrana negativity is, in fact, the key to the form of intelligibility itself in Hegel: it is a form that 'calls into question the assumption that the content of any normative commitment retains authority or stability within a historically specific form of life' (p. 7).

In short, Hegel's logic is an attempt to account for the articulation of intelligibilityitself in terms of normative practices and institutions that are essentially fragile and subject to constant change and even reversal. With this focus on negativity, Hegel, Zambrana believes, comes out as even more a modernist than even Pippin's reading allows. It is a view of modernity more attuned to the radical ambivalence that modernity has to its inhabitants.

With this focus on actuality and actualization, Zambrana, I believe, goes further towards changing the terrain of these current disputes than the description given above, largely paraphrasing Zambrana's own, suggests. This is signaled by the fact that one might just as easily read her account as a presentation of Hegel's logic as a type of metaphysics, and even a type of realist metaphysics, in line with the aspirations of some of Pippin's critics. Here, a comparison of Zambrana's book with another recent significant contribution to these issues, James Kreines's Reason in the World,[3] might be helpful. While there is a certain complementarity between their themes, Kreines tends to locates his own work on the other side of the divide created by Pippin's work, which suggests to me that there is some significant reconfiguration of the landscape taking place in these two works. Zambrana goes a considerable way in specifying the nature of this reconfiguration.

Kreines is critical of those who see Hegel as inheriting those dimensions of Kant's critique of metaphysics that start from a type of skepticism about the epistemic credentials of metaphysical knowledge. Along with interpreters such as Robert Stern, Kreines wants to restore a more substantive metaphysics -- a metaphysics of reason -- to Hegel. However, it is clear that Zambrana is as equally concerned as Kreines with 'reason in the world', and is also opposed to what Kreines calls the epistemology first approach to metaphysics. But Zambrana's focus might be described a little more determinately as 'reason in the actual world', and if this sounds like a distinction without a difference, I'll appeal to distinctions that have emerged within contemporary modal metaphysics that might help clarify issues here.

In modal metaphysics over the last three or four decades, actualism has been shaped in reaction to the type of Leibniz-like possibilist metaphysics, as found in David Lewis,[4] who, in accounting for the semantics of modal judgments, invoked possible worlds as concrete realities -- concrete analogues of the actual world. The actualist, in contrast, believes that the actual world is all there is of reality, and so possibility must be somehow accommodated within the actual -- in Robert Stalnaker's work, for example, as abstracta or unrealized properties of the actual world.[5] In his treatment of 'Actuality', the category with which his Objective Logic concludes, Hegel has formulae suggesting just this kind of conception. For example, in the Encyclopaedia Logic he describes possibility as 'the reflection-into-itself which, as in contrast with the concrete unity of the actual, is taken and made an abstract and unessential essentiality'. 'Possibility' he goes on 'is what is essential to reality, but in such a way that it is at the same time only a possibility.'[6]

In contrast to the actualist's stance, Kant's epistemologically grounded position on the determinacy of thought might be thought of as a variant of the rival possibilism of Leibniz and Lewis. Of course Kant did not subscribe to Leibniz's metaphysics (and would be equally horrified by Lewis's), but he nevertheless seemed to think that we finite rational knowers have a type of ersatz version of the knowledge possessed by Leibniz's God, an a priori knowledge of the contents of all possible worlds. From Kant's perspective we can't, of course, have that knowledge, but we can know a priori the form of all possible appearances. We have a priori knowledge of the necessary conditions of all experience itself.[7] It is just this conception of possibility that Stalnaker, for example, rejects when he insists that we can know nothing a priori about the logical structure or 'space' of possibility.[8] All the semantic resources for understanding possibility must come from what we find and make judgments about in the actual world. For her part, Zambrana succinctly portrays Hegel as an actualist critic of this kind of Kantian possibilism when she writes:

Ideality cannot be specified a priori . . . Determinacy depends on conditions that are not only existent, but that can only established as conditions after the fact. . . . [Reflexivity] cannot be a matter of possibility, of an infinity of relations. It is a matter of actuality, of concrete conditions (p. 71).[9]

The significance of this for the understanding of metaphysics is, I think, considerable. For Aristotle, philosophy aspired to know the necessary while history was relegated to the much more modest epistemic status of knowledge of the merely actual. In contrast to Plato, of course, Aristotle was an 'actualist' in another sense, so philosophy might be thought of as aiming at something like the necessary in the actual -- in Leibnizian terms, this would be described as finding in the actual world truths that would hold in all possible worlds. But this is what the contemporary actualist, and Hegel, on Zambrana's account, as I understand it, contests. The philosophical object just is the actual world with its internally 'reflected' possibilities that are in the process of being, or not being, realized, by creatures (us) with the capacities to reflectively grasp and act on these possibilities.

Zambrana's path to this understanding of actuality is via Pippin, and to some degree, Brandom, as the form of thought must always be grasped in relation to content-determining practices that have become actual within a particular form of life or spirit. As Stalnaker stresses, the conceptual resources for reflection must come from the actual world. This is where the theme of the unity of form and content links in to that of actuality and the process of actualization. If there is no abstract form that is not embedded or embodied in the concrete practices of a specific community, then there is no sense to exploring the structure of possibility in isolation from reflection of the actual epistemic contents endorsed within such a community. This is where Zambrana's project looks like Kreines's but described in a Pippinian way.

Normatively articulated forms of life are essentially precarious and ambivalent, and it is this stress on negativity, precariousness and ambivalence that Zambrana sees as aligning her reading of Hegel with more continental ones. But while there is a type of Derridean undecidability here as an irreducible feature of intelligibility, this does not apply to the meta-level claim concerning the negativity of form and the necessity of content. This is the only ahistorical principle in the face of an entirely historicist account of human practices and institutions with their historically given and historical changing forms of normative authority.

I have tried to sketch what I see as the main themes running through Zambrana's thoughtful and powerfully suggestive book. She packs much into a relatively short space and there is much more that could be discussed. By necessity, the exposition and argumentation proceeds at a fairly high level of generality, and at a brisk clip. On any number of points a reader might want more detail. Moreover, some aspects of the book seem to me to be in tension with her actualist reading of Hegel. In particular, throughout the book she characterizes Kant as insisting on 'the first-person perspective' in both theoretical and practical philosophy (e.g., pp. 3, 6, 50), a perspective from which Hegel moves away in the direction of his focus on the properly communal practices of spirit (pp. 14, 120). This is a tendency she also criticizes in Brandom (p. 131). I wonder, however, if the situation she is aiming at might be better described in terms of Hegel's critique of Kant's denial of the first-person perspective, and that of his (Hegel's) attempt to restore and do justice to such a perspective within the social framework of spirit?

Some contemporary actualists stress the ineliminability of indexicality from thought -- the need to keep in play in some sense the first-person point of view. That there is a version of the 'essential indexical' thesis suggested in Hegel's actualism seems to be expressed in a passage Zambrana quotes from Hegel's Philosophy of Right: 'Here is the rose, dance here' (p. 84). As bearers of a determinate form of actualized spirit we always know and act in the world from somewhere in particular. But while Zambrana seems to hold actual communal forms of spirit itself to this demand, with her rejection of the first-person perspective she seems not to acknowledge this at the level of its actual individual bearers. That one wants to hear more on these topics, or that one is likely to be drawn into debates over specific points, however, in this case reflect the depth and complexity of the issues into which Zambrana leads the reader in this important book.

ACKNOWLEDGEMENTS

An earlier version of this review was presented at an author-meets-critic session of the 2016 Annual Meeting of the Pacific Division of the American Philosophical Association. I wish to thank fellow critics Karen Ng and Chris Yeomans, as well as Rocío Zambrana, for helpful feedback.

[1] Robert B. Pippin, Hegel's Idealism: The Satisfactions of Self-Consciousness (Cambridge University Press, 1989).

[2] Robert B. Pippin, Hegel's Practical Philosophy (Cambridge University Press, 2006).

[3] James Kreines, Reason in the World: Hegel's Metaphysics and its Philosophical Appeal (Oxford University Press, 2015).

[4] For example, David Lewis, Counterfactuals (Blackwell, 1973) and On the Plurality of Worlds (Blackwell, 1986).

[5] See, for example, Robert Stalnaker, Ways a World Might Be: Metaphysical and Anti-Metaphysical Essays (Oxford University Press, 2003), and Mere Possibilities: Metaphysical Foundations of Modal Semantics (Princeton University Press, 2012).

[6] G. W. F. Hegel, The Encyclopaedia Logic, trans. W. Wallace, Oxford University Press, 1975, VIII, C. Actuality, § 143. An excellent account of this issue is to be found in Karen Ng, 'Hegel's Logic of Actuality', Review of Metaphysics, 63 (2009): 139 -- 172.

[7] This is just the sort of a priori knowledge that Stern is critical of in Kant, for example. Windows 10 hibernating loop. Robert Stern, Hegelian Metaphysics (Oxford University Press, 2012).

[9] There are a number of places where Zambrana expresses Hegel's approach in ways that resonate with Stalnaker's approach to intelligibility. For example, Zambrana: 'The activity of reason is a matter of distinction-making by and within a shape of Geist.' Stalnaker:

Actualists

Rational activities such as deliberation, contemplation, inquiry, communication all essentially involve an agent who is distinguishing between possibilities. . . . To understand what a speaker is doing when she says how things are, we need to understand how she is distinguishing between different ways that things might be (Robert Stalnaker, Context and Content (Oxford University Press, 1999), p. 4).

Actualist

Remember that Stalnaker insists that this sort of distinguishing can only be done with the resources available in the actual world -- that is, within a particular 'shape of Geist'.