On the language of man

documentation

Clarification of the circumstances

Those realities of a person's life can only be understood correctly in a limited way. These conditions, which are to apply, one will have to determine oneself, if one's own word is to suffice for something. True things should be named so that they become known and appear before our eyes what they are. We're supposed to tie something of ourselves to this. This will one day result in something with meaning that one can orient oneself by.

This is how you design your own property. Let everything still disorderly and useless simply be omitted, because it would be suitable for nothing yet. Such a thing should not be used. The focus is on the true, the right acquaintance and the sense of good. 

Schneider has at times benefited greatly from this voluntarily chosen limitation of his thoughts and ideas in works. In the meantime, writing his own texts provides him with a really suitable basis for this existence. It should serve him to evaluate the requirements of a given situation in everyday life. He can finally behave in the right way because he finds his way around. Meanwhile, the use of one's own words was not necessary any differently than it seemed appropriate and useful to him. In principle, this should be done in an adequate manner.

Schneider has already learnt many a thing in dealing with his own factory. Something's come into being that he knows how to use. He would like to further improve his starting position. That is why he now finally pays a little more attention to the cleansing of his writings. These shall be continued in a currently valid manner or simply abandoned by him if a correction thereof has been impossible in the long term. His task will be to separate the chaff from the grain. It's supposed to be something that's temporarily necessary.

Schneider therefore consistently demonstrates a certain rigour in the performance of its tasks. He demands something from himself that others would not do for him in his place or on his behalf. Since everyone is supposed to be the blacksmith of his own fortune, the author Schneider also has to do it himself. That's something he has to do in mind. So, it happens that he likes to sit and work at his show.

impulse 

The incompetent genius and the brilliant dilettante

The idea that a genius will always be gifted to preserve and invest his actual wealth in its entirety should be wrong. This is something that can only be proven by very few examples. On the other hand, I believe that it is precisely such a gifted person who at times needs a strengthening leadership and stabilizing support for himself. The concept of human ingenuity is often used in a very euphemistic way anyway. What deserts these really are is often overlooked. 

The other idea, which said that a dilettante is someone who will be incapable of anything, I also consider wrong. Many dilettantes would otherwise not get as far as they do.

The advancement and leadership of people will be something expensive and time-consuming. Hardly anyone would be willing to do something like this. That is why we often do without the support of gifted people and rely on enough dilettantes to become something suitable. But this society will not do itself any real favours. All too coincidentally, this form of development of young talents and personalities is of a kind.

Anyone who believes that we already have an ideal training system in Germany would not know how to help.

idea

A struggle for one's own structuring is actually hopeless.

Everything there is is supposed to be there already. That applies to every thing in principle. Schneider is right to say this, because it's true. In doing so, he also immediately notes that each individual of these structures already brings its own properties with it. They continue to exist of their own accord and could not be changed other than by a change in things. But this can lead to a recursion of the events, which will take us to a phenomenologically new starting point. 

Only a man's probation can therefore lead to an improvement of his things. Such a thing can hardly be achieved otherwise than by a preservation of the given. If this view wants to have a conservative effect on some people, or if it doesn't want to do so, it will be given and should be allowed to last. An actual moodiness of man, on the other hand, would certainly not lead to a reliability of the given. To build on such a thing will certainly be something wrong for a deliberately working person who also wants to expect tasty fruits from his work. 

Man should realize it for once. Once we have opened the doors and gates to incalculable things, nothing good would soon be possible for us in everyday life. Then one has given up something of one's own accord and will probably have to struggle in vain, for example to achieve a certain success, without experiencing the desired good.

It will be necessary to turn away from such unsuitable principles, which constitute an arbitrariness of what causes us. Something will determine us rightly. That's a confession. That's how you recognize it. One commits oneself to this if one wants to straighten out one's own happiness again. It would be indispensable. If you save yourself such mistakes and don't put your own property at risk without reason. That would certainly be better than favoring a never-ending chaos. Such a thing would not be well preserved.

impulse 

A mistake and its arbitrariness

Every action will be one that satisfies the realities of this cosmos. The respective success is to be understood throughout as conditional. That's how it comes about. A true value of it will by no means be given without reason. It would not be easy to do everything in a complete way. One also needs a certain amount of equipment with goods for oneself if something useful is to succeed. 

Anything wrong will be unconditional. It's literally random. If you make things clear, you'll notice the wrong things about it. Then one will certainly recognize their frailty and will probably be able to eradicate it.

So, Schneider did it with works that he first completed the given until he noticed these randomly given things. There he finally recognized some things of arbitrariness and fought them with causal logic. He has oriented himself as best he can on it. That trained him. That's how he learned his lessons. From time to time he went back into himself and simply determined more precisely what his thing was. This has freed him from many attachments and dissolved these actual adhesions of his inwardly predisposed structure of thoughts and ideas.

He has written it down beforehand in a revealing way, what was given to him in terms of the meaningful and perhaps also in terms of the absurd. Then he tightened the straps, of course not without also giving up some of his previous goods, because this was necessary. So, he has already put his things in order a little bit with severity towards himself, although this will not be easy. He has lost some good things in this way but has also secured many things for himself.

This phase of self-discovery continues. That brought it with it that he is now thinking about how it is for him today. Then, when his things appear before your eyes in a clear way, all that he has accomplished will have paid off. 

With the help of his own way of shaping speech, he deals with words and focuses inwardly on recognising what he has been given. This has already made many things possible for him. No other means than this one he uses so devotedly and time-consuming for his own cause. It sometimes supports and strengthens his energy, so that he lingers on it and finally reflects on his own existence.

impulse

To find a certain topic

Once a person has realized the essence of his life in everyday life, he will certainly be satisfied with it. It is a person's happiness that he succeeds in something that is really valuable and important to him.

Recognize what gives us joy. It should testify to one's own taste, what one chooses for one's own. This taste should not only be on the tongue. The face of things will be discernible through a consideration of the whole and its interaction.

speech formation

Contribute something suitable to communication with other people

For the author Schneider it is true that a person can be seen and understood alone. As an individual, he has his own area within which he can temporarily take part in a seclusion. He does that whenever it's necessary for him. He has always determined the time for this himself. In this respect, he has by no means entered into a contract with other people or even allowed himself to be seduced into something that would not be right in his sense. A real independence of man will have to be initiated through him.

Since man possesses an independent being, such a phase of reflection on himself and his own goods will also bring him something passable.