Of mind and world: ß7, private language Ė
a brainstorm of philosophical implications
with mental degradations thatíll get you smiling.
itís inane, devoid of weighing dropletsÖ
but the storm will pass, like any other
might Ė even if it is an imaginary
I live life as if Iím going to get over it
all the time Ė I need to get over that.
Quine said there was a fine line between
the two spaces in your mind
(of reason, of concept)|(and of experience)
[that is in fact a caesura
but in philosophy we call it friction;
friction between what you believe
and the real world Ė friction, warmth;
that sensation you get when youíre being touched
ever so rudely.]
But then Davidson called it dogmatic.
too much time, fine time, my timeÖ
too too much
Itís kind of filthy how much time I waste-
some might even call it just that, a waste.
Language is referential, therefore
(the fore that was there, right overÖ)
it deploys symbols to refer to objects.
Exhibit A: Wittgensteinís private-language
(he didnít use parentheses like IÖ we do)
argument Ė S is for pain (no, not P,
thatís for pathetic). What is Pain?
Evidently it is not an object, and yet
with the subject of our discourse we treat
it as such. If not being an object divides
out the fact that we are referring to it as one,
what does that leave us with? Ė then it isnít something.
But who would deny pain? It is not, then, nothing.
this all he called a beetle.
You have one, I have one,
she does, and he does, they doÖ
but yours isnít mine, and mine isnít yours.
Hers isnít his, and his isnít theirsÖ
this gusting feelingsÖ
when Iím not going insane,
raging hormonally with these things they call
it all makes sense why it is Iím not
in fact, in misery, insanity.
When I amÖ
get out of my black box Ė
this is my imaginary sanctuary.