andrew tate actually makes some good points

[Deleted member 18582]

“ The temporary satisfaction of quitting is outweighed by the eternal suffering of being a nobody.”

 

[bignosesmallchin]

water, tate is top g

 

[ChadpreetMaxxer]

Either you suffering doing the hard work or you suffer from not having done the hard work

 

[Deleted member 18582]

Reminds me of this passage from Hegel's phenomenology (p. 33 in the preface)

In general, because,. as we put it above, substance is in itself or implicitly Subject, all content is its own reflection into itself. The subsistence or substance of anything that exists is its self-identity; for a failure of self-identity would be its dissolution. Self-identity, however, is pure abstraction; but this is thinking. When I say 'quality', I am saying simple determinateness; ids by quality that one existence is distinguished from another, or is an existence; it is for itself, or it subsists through this simple oneness with itself. But it is thereby essentially a thought. Comprehended in this is the fact that Being is Thought; and this is the source of that insight which usually eludes the usual superficial [begrijfios] talk about the identity of Thought and Being.-Now; since the subsistence of an existent thing is a selfidentity or pure abstraction, it is the abstraction of itself from itself, or it is itself its lack of self ... identity and its dissolutionits own inwardness and withdrawal intoitself--its own becoming. Because this is the nature of what is, and in sofar as what is has this natyre for [our] knowing, this knowing is not an activity that deals with the content as something alien, is not a reflection,iutoitselfaway from the content. Science is not that ideali&m which replaced the dogmatism of assertion with a dogmatism of assurance, or a dogmatism of self~certainty. On the contrary, sinc,e [our] knowing sees the contentreturn into its own inwardness, its activity is totally absorbed in the content, for it is the immanent self of the content; yet it has at the same time returned in to itself, for it is pure self-iden tity in otherness. Thus it is the cunning which, while seeming to abstain from activity, looks on and watches how determinateness, with its concrete life, just where it fandes it is pursuing its own selfpreservation and particular interest, is in fact doing the very opposite, is an activity that results in its own dissolution, and makes itself a moment of the whole

 

[BoneDensity]

Doesn't matter. 99% of people will continue on the path of least resistance and will always be lazy and impulsive losers.

 

[Deleted member 18582]

he form of Substance to assume that of Subject, for it produces its [outer] shape, thus ,making explicit in it the act, or the selfconsciousness, that merely vanishes in the awful Substance, and does not apprehend its own self in its trust. This incarnation of the divine Being starts from the statue which wears only the outer shape of the Self, the inwardness, the SeWs activity, falling outside of it. But in the Cult the two sides have become one; and in the outcome of ~he religion of Art this unity, in its consummation, has even gone right over at the same time to the extreme of the Self. In Spirit that is completely certain of itself in the individuality of consciousness, all essentiality is submerged. The proposition that expresses this levity runs: 'The Selfis absolute Being.' The essence, the Substance, for which the Self was [only Jan accident, has sunktothe level of a predicate; and in this self-consciausness over against which there is nothing in the form of essence, Spirit has lost its consciousness. 749. This proposition: 'The Self is absolute Being', belongs quite obviously to the non-religious, actual [or secular] Spirit; and we have to remember which shape of that Spirit itis which expresses it. It will contain the movement, and also the conversion of it, which degrades the Self to the level of a predicate and elevates Substance to Subject; and in this manner, that the converse proposition does not in itself or JOT US make Substance into Subject, or, to put the same thing another way, it does not reinstate Substance in8uch a manner that Spirit's consciousness is led hack to its beginning, to natural religion; on thv contrary, this conversion is one that is brought about for and by self-consciousness itself. Since self-consciousness surrenders itself consciously, it is preserved in its alienation and remains the Subject of substance, but since it is likewise self~ alienated, it still has the consciousness of the substance; or, since self-consciousness through its sacrifice brings forth suh- 454- C. (CC.) RELIGION stance as Subject, the substance remains self-consciousness's own Self. In the first of the two alternative propositions, the substantiality of the Subject merely vanishes, and in the second, Substance is only a predicate, and both sides are thus present in each with contrary ineq uality of value. Here, however, the result achieved is the union and permeation of the two natures in which both are, with equal value, essential and at the same time only moments; so that Spirit is simultaneously consciousness ofi tself as its objective substance, and simple self-consciousness communing with itself., 750. The religion of Art belongs to the ethical Spirit which we earlier saw perish in the condition of right or law, i.e. in the proposition: 'The Self as such, the abstract person, is absol ute Being.' In the ethical life, the Self is submerged in the Spirit ofits people, it is the universality that isfilled. Butsimple individuality raises itself out of this content, and its levity refines it into a 'person', into the abstract universality of rightor law. In this, the reality of the ethical Spirit islost, and having lost all content, the Spirits of national individuals are gathered into a single pantheon, notinto a pantheon of picture-thought whose powerless form lets each Spiritgo its own way, but into the pantheon of abstract universality, of pure thought, which disembodies them.andimparts to the spidtless Self, to the individual person, a being that is in and for itself. 75 I. But this Self has, through its emptiness, let the content go free, it is only within itself that consciousness is essence; its own existence, the legal recognition of the person, is the unfilled abstraction. What it possesses, therefore, is rather only the thought oLitself; or in other words, in the mode in which it immediately exists and knows itself as object, it is something that is not actual. Hence it is only the Stoic independence of thought, which passes through the dialectic of the Sceptical consciousness to find its truth in that shape which we have called the Unhappy Self-consciousness .. 752. This self-consciousness knows what the validity of the abstract person amounts to in reality and equally in pure thought. I t knows that such validity is rather a complete loss; it is itself this conscious loss of itself and the alienation of its knowledge about itself. We see that this Unhappy Conscious ... ness constitutes the counterpart and the completion of the THE REVEALED RELIGION 455 comic consciousness that is perfectly happy within itself. Into the latter, all divine being returns, or it is the complete alienation of substance. The Unhappy Consciousness, on the other hand, is, conversely, the tragic fate of the certainty of self that aims to be absolute. It is the consciousness of the loss of all essential being in this certainty of itself, and of the loss even of this knowledge about itself-the loss of substance as well as of the Self, it is the grief which expresses itself in the hard saying that 'God is dead'.