Updated June 23rd, 2009.
In previous essays I have criticized Nietzsche for separating from Hegel's 'Dualistic-Dialectic Philosophy' after Nietzsche's creatively brilliant first book -- 'The Birth of Tragedy (BT)' -- took 'Hegelian Dialectic Thinking' to a higher evolutionary plateau, combining Hegel's dialectic philosophy with the human drama, passion, and the beginning of 'dialectic-humanistic-existentialism' which Nietzsche traced back to the pre-Socratic writings of Homer, Greek theatre, and other ancient renditions of Greek Tragedy -- brought up to date and 'dialectically analyzed' by Nietzsche.
The ripeness of Nietzsche's combined 'old and new philosophical fruit' -- the product of a cross fertilization of early Greek dualistic-dialectic philosophy (Apollo vs. Dionysus) and later Hegelian dualistic-dialectic thinking (thesis, anti-thesis, synthesis) was so 'nutritional' that the 'intellectual and humanistic-existential value' of this cross-fertilized fruit is still exploding off the BT fruit tree some 200 years later, first through the work of Freud and Jung in the early 1900s, then in the therapeutic work of Perls and Gestalt Therapy, and Berne and Transactional Analysis in the 1960s and onward, and finally, right up into the 21st century through the work of DGB Philosophy-Psychology-Politics-Religion-Science-Medicine...which is still evolving in 2009.
Indeed, it is partly too bad that Nietzsche ventured away from BT or he could have almost 'created' Psychoanalysis himself. Indeed, in this one little book -- BT -- Nietzsche almost did create Psychoanalysis. The details just needed to be filled out a bit more through Freud and Jung in their clinical and theoretical work to soon come...BT, in my opinion, remains a much overlooked piece of work in terms of its mega-influence on Freud, Jung, and eventually Perls and Gestalt Therapy. BT was the 'integrative bridge' between Greek Tragedy, Hegel, Schopenhauer and Freud.
But what happened is what happened -- a matter of Nietzsche's own personal and philosophical evolutionary development -- and Nietzsche had other 'fruits he wanted to grow off of other philosophical trees...'.
Nietsche's later 'Will to Power' Theory, his 'Cliff, Abyss, and Tightrope' Theory relative to 'Being and Becoming', and his 'Superman' Theory would do much to lay the groundwork for Heidegger, Sartre, and 20th Century Humanistic-Existentialism.
In this regard, Hegel once again led the way in the evolution of 19th and 20th century Humanistic-Existentialism with his theories of 'The Master-Slave Relationship' and 'Alienation' (to be jumped on by Marx) and then Kierkegaard in his rebellion against 'Hegel's 'Absolute' Abstactionism and Universalism' with his own counter-philosophy of 'Existential Concretism' (albeit Kierkegaard could and did write very abstractly as well).
Schopenhauer, Marx, Kierkegaard, and Nietzsche all had a hugely important impact on the growth of 19th, 20th, and even 21st century philosophy -- and all of their ideas sprang from arguably the most important philosophical work in Western history -- Hegel's 'The Phenomenology of Spirit' (1807). Even Darwin's later 19th century work in biology and evolutionary theory can be seen -- directly or indirectly -- to have a Hegelian foundation.
And if we really want to fully understand that Hegel's dualistic-dialectic philosophy did not just 'spring out of nowhere', then we must give proper credit to the previous German Idealistic philosophical work of all three of Kant, Fichte, and Schelling -- and furthermore, we need to go right back to the very philosophical roots that Nietzsche did -- back to the roots of Greek -- and all -- mythology, back to the mythological 'dualism' of 'Apollo' vs. 'Dionysus', back to the second oldest philosopher in Western history -- Anaxamander -- and his patriarchal 'power and conquest dialectic theory'; and also back to Anaxamander's indirect student -- Heraclitus -- and the latter's more 'matriarchal philosophy' -- a philosophy of 'opposite things, opposite processes, opposite ideas all coming together 'for the good of the whole dialectic-democratic harmony'.
However, perhaps the most important 'dialectic connection' to be made in the history of dialectic philosophy is the one I am just about to make now. I have been searching on the internet for an answer to a question that needed to take me into the deepest depths of Chinese philosophy -- or at least as deep as anyone else on the internet could take me.
The question that I started asking myself about 2006-2007 in one of my first introductory essays in Hegel's Hotel ran something like this:
Where did the Chinese philosophical concepts and symbols of 'yin' and 'yang' originate from?
I had the symbols traced back to 'The Han Philosophers' -- a group of very important Chinese philosophers who were trying to 'integrate China' back in The Han Dynasty' by 'integrating a number of different important philosophies and philosophers' who had greatly influenced the evolution of China -- before and until 'The Ch'in Dynasty, a totalitarian Chinese government that existed from 221-207BC -- did much to start tearing the philosophical foundations, and the spirit, of the Chinese people apart through their totalitarian, anti-humanistic, anti-democratic measures.
Even this following piece from the internet on 'The Han Synthesis' I am reading this morning for the first time. Sometimes -- like now -- I shake my head to realize that not only is my own philosophical work constantly evolving, but so too is the work of other philosophers and writers on the internet, and information that was just not available to me two or three years ago is clearly available now. These following two pieces greatly help the evolution of my own work in Hegel's Hotel here:
...............................................................................
From the internet....
Ancient China: The Han Synthesis
After the disastrous period of totalitarian government during the Ch'in dynasty (221-207 B. C.), the early Han dynasty (207 B.C.-9 A.D.) returned to older forms of imperial government. However, they adopted from the Ch'in the idea of an absolutely central government and spent most of their period in power trying to regain the same level of centrality that the Ch'in and the Legalists had so ruthlessly accomplished. This ideology of central government, along with the Legalists' attempts to standardize Chinese culture and Chinese philosophy, led thinkers of the Han to attempt to unify all the rival schools of Chinese thought and philosophy that had developed over the previous three hundred years. This unification of Chinese into a single coherent system is the most lasting legacy of the Han dynasty. Earlier, the Legalists attempted to standardize Chinese thought by burning the books of rival schools and by making it a capital crime to speak of Confucius, Lao Tzu, or Mo Tzu. The Han thinkers, who thoroughly despised the Legalists and their methods while adopting many of their goals, took a different approach. Rather than reject alternate ways of thinking, they took a syncretic approach and attempted to fuse all the rival schools of thought into a single system. This syncretic project of the early Han is known as the Han synthesis. In many ways it was similar to the larger project of unifying Chinese government.
Chinese Philosophy
--------------------------------------------------------------------------------
Confucius
Legalism
Mo Tzu
Taoism
The Han philosophers concentrated specifically on the Five Classics, attempting to derive from them, particularly the I ching , or Book of Changes, the principle of the workings of the universe, or Tao. This new theory of the universe they appended to the I ching ; this appendix explains the metaphysical workings of the entire universe. Once the overall workings of the unverse were understood, then every form of thought could be directly related to each other by appealing to the basic principles of the universe.
Chinese Philosophy
--------------------------------------------------------------------------------
Pre-Confucian China and the Five Classics
The essentials of the Han synthesis are as follows: the universe is run by a single principle, the Tao, or Great Ultimate. This principle is divided into two opposite principles, or two principles which oppose one another in their actions, yin and yang. All the opposites one perceives in the universe can be reduced to one of the opposite forces. In general, these forces are distinguished by their role in producing creation and producing degeneration: yang is the force of creation and yin the force of completion and degeneration. The yin and yang are further differentiated into five material agents, or wu hsing , which both produce one another and overcome one another. All change in the universe can be explained by the workings of yin and yang and the progress of the five material agents as they either produce one another or overcome one another. This is a universal explanatory principle. All phenomena can be understood using yin-yang and the five agents: the movements of the stars, the workings of the body, the nature of foods, the qualities of music, the ethical qualities of humans, the progress of time, the operations of government, and even the nature of historical change. All things follow this order so that all things can be related to one another in some way: one can use the stars to determine what kind of policy to pursue in government, for instance.
Chinese Philosophy
--------------------------------------------------------------------------------
Wu-hsing
Yin/Yang
Since the Han thinkers had come up with a tool to explain historical and political events, the writing of history took off exponentially during the early Han and later. History became more than a repository of good and bad examples of government, as it had for the ancient Chinese, it became the working out of the yin-yang or five agents system as it applied to human affairs. This meant that the writing of history demanded accuracy, that the facts be laid out with great precision and indifference so that the workings of yin-yang could be followed precisely. The Han, then, developed a rigorously factual approach to history at a very early time in Chinese history. In government, the Han thinkers essentially adopted the Legalist attitude that human beings fundamentally behave badly, but they changed the doctrine significantly. The Han thinkers believed that people behaved in a depraved way because they had no choice; economic and social conditions forced them to behave badly. For at heart, all human beings desire only material well-being; in order to make people behave virtuously, the government should make it possible that the ends of virtue (the well-being of others) and the pursuit of individual well-being should be coterminous, that is, material benefits should accrue to virtuous acts (that's one-half of the Legalist formula). The emperor would bring this about through two means. First, the emperor and the government is responsible for setting up conditions in which people can derive material benefit from productive labor; the stress on productivity, of course, is derived from the Legalists and Mo Tzu. Second, the emperor can provide an example. It is the job of the emperor to care for the welfare of his people (Confucianism), yet at the same time, the Emperor should withdraw from active rule (Taoism). How did the Emperor rule then? By providing a living example of benevolence. This model of Chinese government would remain dominant well into the twentieth century.
Chinese Philosophy
--------------------------------------------------------------------------------
Mo Tzu
China Glossary
--------------------------------------------------------------------------------
DGB Philosophy...cont'd...
So the final name that I have been looking for in the past two or three years turns out to be not who I thought it was afterall -- Confucious -- but rather a man of equally or even greater real or perhaps mythological importance: Lao Tse, one of the chief philosophical architects of Taoism or Daoism.
Let's read a bit about Lao Tse -- again, information that was not available to me on the internet about 2 or 3 years ago (or at least I couldn't find the complete 'answer to the puzzle' I was looking for back then. It's not that the information wasn't out there -- somewhere. After all, there are millions and millions of 'Taoists' out there who were practicing this philosophy thousands of years ago, with ancestors who are still studying and practicing it now.
..............................................................................
From the internet...yin and yang...Taoism (Daoism)...Lao Tse....
Taoism (a.k.a. Daoism)
Western traditions
The Taoist Ying Yang symbol:
Quotations:
"Be still like a mountain and flow like a great river." Lao Tse.
"Without going out of your door, You can know the ways of the world. Without peeping through your window, you can see the Way of Heaven. The farther you go, The less you know. Thus, the Sage knows without traveling, Sees without looking, And achieves without struggle." Lao Tse.
"Different Chinese philosophers, writing probably in 5-4 centuries B.C., presented some major ideas and a way of life that are nowadays known under the name of Taoism, the way of correspondence between man and the tendency or the course of natural world." Alan Watts, from his book: "Tao: The Watercourse Way."
"We believe in the formless and eternal Tao, and we recognize all personified deities as being mere human constructs. We reject hatred, intolerance, and unnecessary violence, and embrace harmony, love and learning, as we are taught by Nature. We place our trust and our lives in the Tao, that we may live in peace and balance with the Universe, both in this mortal life and beyond." Creed of the Reform Taoist Congregation 1
"For more than two thousand years, Daoism has evolved in close interaction with the other major traditions of China--Confucianism, Buddhism, ethnic creeds, and popular religion--and adapted many of their features. To the present day, Daoism consists of a multiplicity of beliefs and practices, and continues to develop, as it has for the past millennia, through the interaction between differentiation and integration--the move to change in accordance with political, cultural, and economic developments versus the urge to create stability through belief systems, lineage lines, rituals, and myths." From the Amazon.com review of the book "Daoist Identity: History, lineage and ritual.
History of Taoism:
Tao (pronounced "Dow") can be roughly translated into English as path, or the way. It is basically indefinable. It has to be experienced. It "refers to a power which envelops, surrounds and flows through all things, living and non-living. The Tao regulates natural processes and nourishes balance in the Universe. It embodies the harmony of opposites (i.e. there would be no love without hate, no light without dark, no male without female.)" 2
The founder of Taoism is believed by many to be Lao-Tse (604-531 BCE), a contemporary of Confucius. (Alternative spellings: Lao Tze, Lao Tsu, Lao Tzu, Laozi, Laotze, etc.). He was searching for a way that would avoid the constant feudal warfare and other conflicts that disrupted society during his lifetime. The result was his book: Tao-te-Ching (a.k.a. Daodejing). Others believe that he is a mythical character.
Taoism started as a combination of psychology and philosophy but evolved into a religious faith in 440 CE when it was adopted as a state religion. At that time Lao-Tse became popularly venerated as a deity. Taoism, along with Buddhism and Confucianism, became one of the three great religions of China. With the end of the Ch'ing Dynasty in 1911, state support for Taoism ended. Much of the Taoist heritage was destroyed during the next period of warlordism. After the Communist victory in 1949, religious freedom was severely restricted. "The new government put monks to manual labor, confiscated temples, and plundered treasures. Several million monks were reduced to fewer than 50,000" by 1960. 3 During the cultural revolution in China from 1966 to 1976, much of the remaining Taoist heritage was destroyed. Some religious tolerance has been restored under Deng Xiao-ping from 1982 to the present time.
Taoism currently has about 20 million followers, and is primarily centered in Taiwan. About 30,000 Taoists live in North America; 1,720 in Canada (1991 census). Taoism has had a significant impact on North American culture in areas of "acupuncture, herbalism, holistic medicine, meditation and martial arts..." 3
Taoist concepts, beliefs and practices:
Tao is the first-cause of the universe. It is a force that flows through all life.
"The Tao surrounds everyone and therefore everyone must listen to find enlightenment." 4
Each believer's goal is to harmonize themselves with the Tao.
Taoism has provided an alternative to the Confucian tradition in China. The two traditions have coexisted in the country, region, and generally within the same individual.
The priesthood views the many gods as manifestations of the one Dao, "which could not be represented as an image or a particular thing." The concept of a personified deity is foreign to them, as is the concept of the creation of the universe. Thus, they do not pray as Christians do; there is no God to hear the prayers or to act upon them. They seek answers to life's problems through inner meditation and outer observation.
In contrast with the beliefs and practices of the priesthood, most of the laity have "believed that spirits pervaded nature...The gods in heaven acted like and were treated like the officials in the world of men; worshipping the gods was a kind of rehearsal of attitudes toward secular authorities. On the other hand, the demons and ghosts of hell acted like and were treated like the bullies, outlaws, and threatening strangers in the real world; they were bribed by the people and were ritually arrested by the martial forces of the spirit officials." 3
Time is cyclical, not linear as in Western thinking.
Taoists strongly promote health and vitality.
Five main organs and orifices of the body correspond to the five parts of the sky: water, fire, wood, metal and earth.
Each person must nurture the Ch'i (air, breath) that has been given to them.
Development of virtue is one's chief task. The Three Jewels to be sought are compassion, moderation and humility.
Taoists follow the art of "wu wei," which is to let nature take its course. For example, one should allow a river to flow towards the sea unimpeded; do not erect a dam which would interfere with its natural flow.
One should plan in advance and consider carefully each action before making it.
A Taoists is kind to other individuals, in part because such an action tends to be reciprocated.
Taoists believe that "people are compassionate by nature...left to their own devices [they] will show this compassion without expecting a reward." 5
The Yin Yang symbol:
This is a well known Taoist symbol. "It represents the balance of opposites in the universe. When they are equally present, all is calm. When one is outweighed by the other, there is confusion and disarray." 4 One source explains that it was derived from astronomical observations which recorded the shadow of the sun throughout a full year. 5 The two swirling shapes inside the symbol give the impression of change -- the only constant factor in the universe. One tradition states that Yin (or Ying; the dark side) represents the breath that formed the earth. Yang (the light side) symbolizes the breath that formed the heavens.
One source states: "The most traditional view is that 'yin' represents aspects of the feminine: being soft, cool, calm, introspective, and healing... and "yang" the masculine: being hard, hot, energetic, moving, and sometimes aggressive. Another view has the 'yin' representing night and 'yang' day. 5
Another source offers a different definition: A common misconception in the west is that "...yin is soft and passive and yang is hard and energetic. Really it is yang that is soft and yin that is hard, this is because yang is energetic and yin is passive. Yin is like a rock and yang is like water or air, rock is heavy and hard and air is soft and energetic." 8
Allan Watts, describes the yin and yang as negative and positive energy poles: "The ideograms indicate the sunny and shady sides of a hill....They are associated with the masculine and the feminine, the firm and the yielding, the strong and the weak, the light and the dark, the rising and the falling, heaven and earth, and they are even recognized in such everyday matters as cooking as the spicy and the bland." 9,10
However, since nothing in nature is purely black or purely white, the symbol includes a small black spot in the white swirl, and a corresponding white spot in the black swirl.
Ultimately, the 'yin' and 'yang' can symbolize any two polarized forces in nature. Taosts believe that humans often intervene in nature and upset the balance of Yin and Yang.
About the name: Taoism or Daoism:
There are two commonly used systems for translating the Mandarin Chinese language into Roman letters:
Wade-Giles: This system is commonly used in Taiwan and the U.S. The Chinese character for "Way" becomes "Tao," which leads to the English word "Taoism."
Hanyu pinyin or Pinyin: This system was developed by the Chinese people and is now finding increased use worldwide. The "Way" becomes "Dao," which leads to the English word "Daoism." The "Dao" is pronounced like the "Dow" in "Dow-Jones Index."
We have chosen to emphasize the "Taoism" spelling. A Google search for "Taoism" returned 245,000 hits, whereas a search for "Daoism" returned only 35,000.
Tai Chi:
There is a long history of involvement by Taoists in various exercise and movement techniques. 6 Tai chi in particular works on all parts of the body. It "stimulates the central nervous system, lowers blood pressure, relieves stress and gently tones muscles without strain. It also enhances digestion, elimination of wastes and the circulation of blood. Moreover, tai chi's rhythmic movements massage the internal organs and improve their functionality." Traditional Chinese medicine teaches that illness is caused by blockages or lack of balance in the body's "chi" (intrinsic energy). Tai Chi is believed to balance this energy flow.
Taoist Texts:
These include:
Tao-te-Ching ("The Way of Power," or "The Book of the Way") is believed to have been written by Lao-Tse. It describes the nature of life, the way to peace and how a ruler should lead his life.
Chuang-tzu (named after its author) contains additional teachings.
.............................................................................
Now -- to use a Freudian metaphor -- 'We have reached the source of The Nile.' relative to the origin of Eastern Dialectic Philosophy.
As of this moment -- Hegel's Hotel -- has finally become firmly entrenched in its structure from The Eastern (Chinese) side of things giving a 'double base': pre-Socratic Greek Philosophy (Anaxamander and Heraclitus) on the Western side of things; and, at the same time, ancient Chinese Daoist Philosophy (Lao Tse, 'yin' and 'yang') on the Eastern (Chinese) side of things.
So the question remains how best to represent the rest of the structure of Hegel's Hotel on top of these two foundational pieces.
Incidentally, 'Western' and 'Eastern' is not the only way of classifying these two -- or actually three (Anaxamander, Heraclitus, Lao Tse) -- foundational pieces. In a different sense, these three philosophers can be classified differently: Anaxamander reflects a 'paternalistic, competitive, will-to-power' dialectic philosopher whereas Heraclitus and Lao Tse reflect more of a 'co-operative, democratic, maternalistic, differential unity and wholistic' approach to dialectic philosophy.
Either way of classifying these three ancient foundational pieces -- you can even throw in the Confucius and/or the Han Philophers to add a second Eastern foundational piece and fourth East-West foundational piece to balance things out -- works for Hegel's Hotel and DGB Philosophy.
Let us move on in Western history (my Eastern knowledge of philosophical history goes no further) to Socrates and beyond.
Let us say that the combination of Plato and Aristotle (Plato's 'rational idealism' vs. Aristotle's 'empirical realism') holds up the next segment of Hegel's Hotel.
Now at this point in time, we have not discussed in any significant detail any or many aspects of Roman (Skepticism, Stoicism, Cynicism, Epicureanism...) or Scholastic Philosophy (Aquinas, St. Augustine, Ockham's Razor...) or Early Scientific (Galileo, Copernicus, Sir Francis Bacon) so I will simply say that we need to do significant work at a later point in time in these time periods of Western Philosophy.
We haven't discussed Descartes 'subjective rationalism' to any significant degree. Later to come.
Spinoza holds a special spot in the evolution and structure of Hegel's Hotel. Although Spinoza was a 'mono-theorist' meaning that he believed in the principle of 'wholism' and 'unity' which partly contradicts Hegelian dualistic and dialectic philosophy, still Schelling probably represents the best 'synthesis' between Spinoza and Hegel with Schelling's romantic idea of 'dialectic unity and wholism'. In this regard, both Spinoza and Schelling remain important philosophers in Hegel's Hotel, and in DGB Philosophy's version of 'Multi-Dialectic-Democratic (Multi-Cultural) Evolution, Wholism, Unity and Spiritual Pantheism'.
Then there are the 'Rational-Empiricists' and the 'Enlightenment Political-Economic Philosophers: Epictetus, Bacon, Locke, Berkeley, Hume, Adam Smith, Diderot, Voltaire, Montesque, Tom Paine, Jefferson, Benjamin Franklin, let's even include Lincoln...and right up to Bertrand Russell, Wittgenstein, Korzybski, S.I. Hawakawa, Aaron Beck, Albert Ellis, Ayn Rand...
Then there are the Romantic Philosophers and the German Idealists who probably represent the central focus of Hegel's Hotel: DGB Philosophy. These include: Kant, Fichte, Hegel, Schelling, and Marx (although Marx requires his Scottish 'polar-brother' -- Adam Smith -- to work through the Capitalist-Socialist Democratic-Dialectic to its best evolutionary potential).
Then there is Darwin who needs to be integrated with Hegel, Schelling, Spinoza, Anaxamander, Heraclitus, Einstein...in DGB fashion...to make up a 21st century rendition of post-Hegelian, post-Darwinian Evolution Theory.
Then there are the 'Competitive Narcissistic-Power Philosophers' who more or less follow the path started by Anaxamander who need to be properly respected and taken into account for their work: Hobbes, Machiavelli, Schopenhauer...
Then there are the post-Hegelian 'Humanistic-Existentialists': Marx, Kierkegaard, Nietzsche, Kafka, Camus, Sartre, Erich Fromm...who hold up another important part of Hegel's Hotel: DGB Philosophy.
Then there are the 'dialectic' clinical psychologists: Freud, Adler, Jung, Reich, Ferenczi, Fairbairn, Kohut, Berne, Perls
And finally, there are 'The Post-Modernists and Power-Deconstructionists' which I will go back through all of Western History to include in this group: Socrates, Hume, Voltaire, Nietzsche, Foucault, Derrida...
No, let us mention one more contemporary 'natural philosopher' in the Spinozian-Schelling-Einstein' mold: David Suzuki.
I've missed out on a number of different layers of Western Philosophical History including: Utilitarianism, Pragmatism, Structuralism...
These we may or may not attend to in the distant future...
Without as much overlap, let us count up the different 'levels' of Hegel's Hotel that we are working on here:
1. Anaxamander, Heraclitus, Lao Tse (Daoism, yin/yang);
2. Plato and Aristotle
3. Roman Philosophy (Skepticism, Stoicism, Cynicism, Epirureanism...)
4. Scholastic Philosophy (Aquinas, St. Augustine, Okham's Razor...)
5. Early Scientific Philosophy (Galileo, Copernicus, Bacon...)
6. Rational Idealism (Descartes, Spinoza)
7. Empirical Philosophy (Locke, Berkeley, Hume)
8. Narcissistic Power Philosophy (Hobbes, Machiavelli, Schopenhauer)
9. Darwinian Evolution Theory and its Post-Hegelian, Post-Darwinian Integration
10. Enlightenment Philosophy (Smith, Diderot, Voltaire, Monteque, Tom Paine, Jefferson, Benjamin Franklin...)
11. Utilitarianism (John Stuart Mill...)
12. Romantic Philosophy and German Idealism (Rousseau, Goethe, Kant, Fichte, Hegel, Schelling, Marx...)
13. Humanistic-Existentialism (Kierkegaard, Nietzsche, Kafka, Camus, Sartre, Fromm...)
14. American Pragmatism (William James, John Dewey...)
15. Linguistic-Semantic-Epistemological Philosophy (Bertrand Russell, Wittgenstein, Korzybski, S.I. Hayakawa, Beck, Ellis, Kelly, Ayn Rand...)
16. Post-Modernism, Power Philosophy and Marginalization, and Deconstruction(ism) (Foucault, Derrida...)
17. The Dialectic Psychologists (Freud, Jung, Klein, Fairbairn, Berne, Kohut, Perls...)
18. 21st Century Environmental Romanticism (David Suzuki...)
19. Communitarianism
20. DGB Dialectic-Democratic, Humanistic-Existential Philosophy
We leave Hegel's Hotel for today.
Have a good 'dialectic-democratic-humanistic-existential' day!
Live the life of a 'Apollonian-Dionysian Superman(woman)'!
Balance your 'yin' and 'yang'!
Cheers!
-- dgb, April 1st, 2009, modified June 23rd, 2009.
