NGC 2442: Galaxy in Volans
‘Appearance…constitutes the actuality and the movement of the life of truth. The True is thus the Bacchanalian revel in which no member is not drunk; yet because each member collapses as soon as he drops out, the revel is just as much transparent and simple repose. Judged in the court of this movement, the single shapes of Spirit do not persist any more than determinate thoughts do, but they are as much positive and necessary moments, as they are negative and evanescent.’
G.W.F.Hegel, Phenomenology of Spirit, Trans., A.V.Miller, Oxford University Press, Melbourne, 1977, 27-28 (Preface, 47)
Astronomy Picture of the Day
星系NGC 5394和NGC 5395的双人慢舞
影像来源及版权：Gemini，NSF，OIR Lab，AURA；文字：Ryan Tanner （NASA/USRA）
说明：如果你喜欢慢舞，那么你可能会喜欢上这幅图。图中的这支舞，一个转身就需要几亿年。两个星系NGC 5394和NGC 5395在引力的相互作用下围着对方缓慢绕转，一些新的恒星得以形成，像是点缀在其间的火花一般。这张由位于美国夏威夷莫纳克亚山上的双子座北8米望远镜拍摄的图片，是四个波段的照片叠加处理而成。来自氢气的辐射用红色表示，那里是恒星诞生的温床。这些新恒星的诞生将推动着星系的演化。同样可见的还有暗尘带，这里将最终演化成恒星诞生地。如果观察仔细，你将在背景中发现更多的星系，它们中的一些正在上演属于自己的宇宙舞蹈。
‘Let us, then, make a mental picture of our universe: each member shall remain what it is, distinctly apart; yet all is to form, as far as possible, a complete unity so that whatever comes into view, say the outer orb of the heavens, shall bring immediately with it the vision, on the one plane, of the sun and of all the stars with earth and sea and all living things as if exhibited upon a transparent globe.’ Plotinus, The Enneads, V.8.9
M16 and the Eagle Nebula
Only when the manifold terms have been driven to the point of contradiction do they become active and lively towards one another, receiving in contradiction the negativity which is the indwelling pulsation of self-movement and spontaneous activity. …when the difference of reality is taken into account, it develops from difference into opposition, and from this into contradiction, so that in the end the sum total of all realities simply becomes absolute contradiction within itself.
G.W.F.Hegel, Hegel’s Science of Logic, Trans., A.V.Miller, Humanities Press, New York, 1976, p. 442
Gustave Doré’s 1855 illustration for The Divine Comedy: ‘Rosa Celeste: Dante and Beatrice gaze upon the highest Heaven, The Empyrean’.
Neutrino associated with distant blazar jet
There is nothing in the world but matter in motion, and matter in motion cannot move otherwise than in space and time. Human conceptions of space and time are relative, but these relative conceptions go to compound absolute truth. These relative conceptions, in their development, move towards absolute truth and approach nearer and nearer to it. The mutability of human conceptions of space and time no more refutes the objective reality of space and time than the mutability of scientific knowledge of the structure and forms of matter in motion refutes the objective reality of the external world.
V.I.Lenin, Materialism and Empirio-criticism: Critical Comments on a Reactionary Philosophy, Progress Publishers, Moscow, 1975, 158
Seven Dusty Sisters – the Pleiades star cluster.
A colour-composite image of the Pleiades from the Digitised Sky Survey
The Nebra sky disk, dated circa 1600 BC. The cluster of dots in the upper right portion of the disk is believed to be the Pleiades. Pergamon Museum, Berlin.
Spiral Galaxy NGC 4038 in Collision
‘Everything that surrounds us may be viewed as an instance of Dialectic. We are aware that everything finite, instead of being stable and ultimate, is rather changeable and transient; and this is exactly what we mean by that Dialectic of the finite, by which the finite, as implicitly other than what it is, is forced beyond its own immediate or natural being to turn suddenly into its opposite. We have before this (§80) identified Understanding with what is implied in the popular idea of the goodness of God; we may now remark of Dialectic, in the same objective signification, that its principle answers to the idea of his power. All things, we say – that is, the finite world as such – are doomed; and in saying so, we have a vision of Dialectic as the universal and irresistible power before which nothing can stay, however secure and stable it may deem itself.’ G.W.F.Hegel, Hegel’s Logic, Trans., William Wallace, Oxford University Press, Oxford, 1975, Remark to §81, 118.
The hostility towards Neoplatonism and dialectical materialism by the learned servants of the bourgeoisie and their inability to embrace them are for the same reasons – both the prime importance to this current of what they have assigned to ‘the feminine’ – the ephemeral, the creative, that which resists control and particularly, its recognition of the engine of contradiction with its resultant flux. Everything but change itself will pass.
The ideological silence for so long in academia with regard to the pervasive impact of mysticism on Western culture, particularly its primary Western form Neoplatonism and the distortions and fluff written and spoken in the attempt to explain that influence away can be compared with the erasure of a two thousand year history of materialism from Indian philosophy. The only place where this ‘survives’ is in the writing of those who hated it. Some of those in the West who built their careers on never using the word ‘mysticism’ other than disparagingly or on explaining it away are now teaching it as though it has been ever thus. They make a mockery of philosophy and excellently exemplify the early stages of a major adjustment in capitalist ideology – from ‘modernism’ to ‘postmodernism’ to…? What will the new ‘ism’ be that denies or instils doubt regarding the primacy of objective reality?
The Crab Nebula and its pulsar
The greatest activity in the greatest stillness
CARDINAL: I shall try [to show you such an image]. I will take [the example] of boys [playing with] a top—a game known to us all, even in practical terms. A boy pitches out a top; and as he does so, he pulls it back with the string which is wound around it. The greater the strength of his arm, the faster the top is made to rotate—until it seems (while it is moving at the faster speed) to be motionless and at rest. Indeed, boys speak of it as then at rest.
So let us describe a circle, b c, which is being rotated about a point a as would the upper circle of a top; and let there be another circle, d e, which is fixed. Is it not true that the faster the movable circle is rotated, the less it seems to be moved?
BERNARD: It certainly seems true. And, as boys, this [is how] we saw [it].
Nicholas of Cusa, De Possest (‘On Actualised-Possibility’), 1460, in A Concise Introduction to the Philosophy of Nicholas of Cusa, Trans., Jasper Hopkins, The Arthur J. Banning Press, Minneapolis, Minnesota, 1986, 914-954, 18, 923-924