luni, 31 decembrie 2012

Note on the Universal Illusion


We generally understand a statement if it is similar to another. For instance, ‘I’m hungry’ is similar to ‘I’m thirsty’ and any of them helps us to understand other statements concerning our needs.

What’s about the statement ‘all the existence is an illusion’ which is evidently spoken by an existent person? It should be at best similar to a statement by which someone speaks about himself as a non-existent person.

Certainly, such a person will seem insane to others. Though, we meet this kind of statements in testaments and their authors may be reasonable persons. We admit their statements as reasonable too, because we know they will become available in the future.

If we apply the same pattern, then we might admit the sentence ‘all the existence is an illusion’ as available. Because soon or later, those who utter it will lose the reality of now existing things, since they will die.  

It’s true, we have only personal experiences of dying which make the sentence about the universal illusion acceptable.  But for the reason that anybody dies, we should accept it as an ever available way of interpreting a side of human reality.

duminică, 30 decembrie 2012

Years Above


The full meaning of the beginning of a new year was felt, even if not known, by the peoples of old civilizations.

It is sure they did not possess a special gift for feeling the cosmic phenomena. Moreover, they were far from reaching the nowadays scientific precision in observing the cosmic movements.

As regards the succession of years, their explanations were rather confused because of the mythological conceptions.

Their feeling of cosmic phenomena and the confusion of their explanations have in common the idea that the features of human life are closely related to those of cosmic processes. It was a mutual relation. While the life was influenced by cosmic phenomena, their mythological appearance was embedded with features of human life and thus they still belonged to the human life over which they rule.

In different terms, the scientific explanations offer the same view. We know that natural life of human beings follows almost the same chemical and physical processes as those met in the large universe. But even if the scientific explanations are as human as the cosmic myths of the ancient civilizations, we hardly can feel that the cosmic life is close to us. Therefore, we cannot feel that there is a mutual relation between us and the cosmic realm.

The modern feeling of cosmic life is unilateral. For instance, we admit to be subjects of the change of years and the planetary revolutions to share nothing with us. Instead of a mutual relation, the things and events of the world are all placed above us by counting them along with the planetary movements. Nonetheless, the individual looks back to herself or himself in a chronological way, with the risk of perceiving a self divided by an external criteria. Though, the cosmic life belongs to us as like as our past and it is instilled in us as deep as our inner feelings and thoughts.

joi, 27 decembrie 2012

Music beyond daily life



It is possible to discover that music is something else than another fact of daily life, when we feel that its listening does not fit to any previous activity.

The music cannot be perceived as something different from common activities when it is understood as a form of entertainment. For the entertainment is always a side of any serious activity we done in daily life.

Thus,  a criterion for appreciating the musicality of a musical piece is to verify its power to move its listener from his or her current activities.

The highest musical works succeed in this respect in such a great measure, so that we cannot speak about them than in the terms we use for describing the most uncommon experiences of life. Thus, it is not surprising that many composers gave to their musical works names related to love or death . 

miercuri, 26 decembrie 2012

Parts of life



When we remember that we were having a thought in a determinate past time, there are available two interpretations.

The most common interpretation is to say that your thought was surely influenced by the age you had that time or by the past circumstances. In this case, if the thought was shameful or silly, you can easily find an excuse. If it was successful, you may claim your possession over it as if the thought would be a sort of a material thing, since it is conceived in its temporal limits as like as the other things are perceived in spatial boundaries.

Another interpretation is the understanding of the past thought as one which gained from its definite time the status of being a part of your life. Meanwhile, the indefinite thoughts move across your mind and you cannot decide which of them has really modified your life. Surely, it is harder to find an excuse for the past parts of your life.

Though it is difficult to live with no excuse for your past thoughts, the second interpretation has the advantage of making you aware of your past life. Moreover, the past thoughts become useful means for modifying your present life, because they are not only your possessions, but also they possess your life.

duminică, 23 decembrie 2012

The Birth of a God



When the Christian religion lurks the mystery of the birth of its god to our limits of knowledge, we should remind ourselves that more mysterious than a god is the birth itself.

A true mystery is an unsolvable contradiction.

To give birth to another man is a mystery in the most concrete way. While the new born is expected to live longer than its parents, we put our lives together with someone’s life as closest as possible in human relations, even if we never can know the entire life of our child. And even if we survive to the death of our children, the mystery remains or becomes greater, since we are dragged into the unbreakable state of misunderstanding how a life which seemed to be our own is took away from us and we are still alive and almost forget it.

Moreover, ignoring the fate of the child, its birth is a mystery at least for the reason that we rarely have the experience of accepting a different life than ours as if it would be our own.

To the last mystery, different cultures offers many solutions of taming the bewilderment it generates. However, the habits of educating and growing our children and the norms which regularize our behavior as parents are still insufficient for untying the mystery. As a proof, we always know that our life which is more precious to us than anything else becomes meaningless when the life of our children is in danger. Or, if we care for our lives more than for the life of our children, though we act in the name of the natural individualism, we normally have to face the most dreadful feeling of guilty (the social blame often replaces the lack of that feeling).

If we compare the mystery of human birth with that of the birth of a god, the second does not add more mysteriousness to the first. It just makes humans to change their habit of ignoring the unknown things as it is the birth itself. Thus, the human birth is finally praised and celebrated. If the forms of celebration are samples of irrationality or inferior spirituality, it does not matter so much, because who can rightly celebrate an unknown reality?

sâmbătă, 22 decembrie 2012

Most correct words



There is the permanent feeling that the way we speak to ourselves is always more correct than the way we speak to other persons.

The feeling of correctness is caused only by the closeness through which we hear our own words. Nobody thinks about himself that he is right in virtue of judging his words according to some objective criteria. If such criteria are claimed in the inside discourses, they are only derived from the primary feeling of correctness.

The habit of accepting without questions the words we address to ourselves make us to receive others’ words in the same manner. Thus, we are ready to take as correct all the words that enter our intimacy, as if they would be our own words addressed to ourselves.

For this reason, we are easily moved to accept as correct the discourses which approach themes that belong to our intimacy, even if they are deeply wrong. For instance, the messages that stir our sexuality and the preaches which are directed to our most personal feelings have always the great success in convincing us about their truth.

vineri, 7 decembrie 2012

Active sufferance


A painful state is not caused only by a sufferance brought to us from external circumstances.

For instance, a painful music can be created by surrounding and capturing what is external to music as its contrary, namely, the silence. The rare strings of notes which leave enough space for long pauses can create painful feelings.

But an active causation of painful states is not identical with an intentional creation of painful circumstances. In music, it is the simple manifestation of musical creativity. In life, it is the manifestation of your self (surely, we can see that the musical creativity follows such manifestation of the self).

The manifestation of the self means its consciousness of belonging to the world. The painful manifestation tells about the plain fact that our inclusion into the world shows that our existence is not so important when it is compared with the greatness of the world.

However, the lack of such manifestation might tell about our total lack of importance into the world, since we do not dare to confront it. Moreover, since the external sufferance comes in everyone’s life, the lack of active sufferance leaves us unprepared for enduring them.

miercuri, 28 noiembrie 2012

Note on Dissolution



The dissolution of a material thing means that its being as a whole is turned into pieces.

In front of the dissolution of a thing we say that it was that thing and that it does not exist further more, even if we have all those parts that constituted it as a whole.

And thus the lost thing is regretted.

There is not the same case with the dissolution of human ideals.

For the pieces resulted after they are broken down hold untouched the ingredients that makes them to be ideals. It is destroyed the concrete realization of ideals, but not the human resolutions, expectations, desires for achieving them. Human feelings concerning an ideal are preserved through their contribution to the personality of the followers of ideals.

The only effect of dissolution of an ideal is that all of those human feelings are revealed as disparate pieces. Since those pieces are related to a lost whole, someone may laugh at them, as it happens whenever one small thing tries to imitate a big one. It would be a contrary attitude to that of regretting lost things.

Usually, the unhappy dreamer does not laugh, but not because of his lost ideal. He is sad because when he has followed his ideal as a whole, he was building himself as a whole according to that ideal.


marți, 27 noiembrie 2012

Note on Awareness



If someone is fully aware that he has a limited life, it is not sure that he will try to live each moment of his life as intensely as possible. The unanswerable question ‘What I have to do?’ rises together with such awareness and often makes it inefficient.

And probably because the most certain realities cannot cause an action, but retain the man around them in a state either of prostration, either of delay.

For example, the most usual technical means of entertainment are all samples of what does really mean certainty, in spite of their complicated engines or functions, since certainty resides in the frequent and clear use of a thing. And many of them provide to their users various ways of delaying even the normal processes of thoughts and decisions.

The awareness of the brevity of life has the same consequences, though it should preclude any delay. On the contrary, it seems that when we keep some ignorance about the early end of life, we can live more efficiently.

For this reason, many preserve such ignorance by believing in an eternal life.

duminică, 18 noiembrie 2012

Avoiding Inner Tragedies



If a life tragedy is dragged inside, it almost loses its main feature of presenting itself as a decline from a past upright position.

To move a tragedy inside means to restrain the spatial area which is necessary for its development. That area is normally occupied by discourses which describe the tragedy, since the words describing it need to move from speakers to hearers in a spatial frame. It is a frame sufficiently broad for recording the collapse of those who are affected by tragedy, since any visible event occurs in the area of the large public opinion.

If we do not hastily conceive consciousness as a spiritual dimension of man, then we can see that the first contribution of the dragging a sufferance inside is the restriction applied to its extension. Given the conspicuous fact that the consciousness is confined to the limited area of our body, the tragedy has limited possibilities of developing as a passage from a state to another. The solitary individual has not sufficient space for making the comparison between the two states. Because no consciousness has the width of the public opinion which is eventually supported by a large number of bodies.

Therefore, many try to remake the absent public opinion by monologues or imaginary dialogues which imitate it. Such common attempt of not letting the tragedy to be an inner and thus a smaller problem is only partly justified by the strange appetite for tragedies. Mainly, it is caused by the fear of recognizing that a life tragedy does not really have a wide echo of our collapse. It rather inscribes itself along with our great achievements in the mute and meaningless course of our physical lives.

sâmbătă, 17 noiembrie 2012

Note on Substitution


A great part of psychological analysis is based on the idea that someone acts for replacing his real needs with other ones which are more easily or more conveniently fulfilled.

But such replacement does not appear as a by-product if we analyze the human beings deeper than psychology does.

Because behind of the movement of replacement is the state of being moved according to the natural place assigned to each being.

A human being which is assigned to a certain place, be it even his place in a family, will want and feel as his or her need all which that place exposes to him as a desirable thing. And in this respect, man does not differentiate from other kind of beings with a poor neuronal equipment, plants or animals.

In this case, the act of replacing a real need is in fact an achievement for making the man a distinct kind of natural beings. Thus, the acts derived from a psychological frustration are wrongly connoted with a negative meaning, since they contribute to the development of a distinctive natural genus.

vineri, 16 noiembrie 2012

War: Reasons and Feelings



The war or, in other words, the experience of bringing others to death and to endanger your own life cannot be understood by yourself more than the experience of your own death. And this personal experience of death never can be really understood, but only felt as a fear or a release.

On the contrary, if you are afraid of death, the death becomes even more difficult for being understood in its characteristic of being unavoidable.

For this reason, we fail to explain death by ourselves and leave it to be a subject matter of the science of biology.

The war as an experience akin to personal death follows the same pattern. It cannot be understood by those who wage it or suffer because of its cruel effects. All of them can only feel it and should leave its reasons to be understood in the frame of the science of political conditions of a nation.

Nonetheless, all of them can feel the war. And all are wrong when they take their feelings of sufferance or power as reasons for establishing the reasons of condemning or accepting the war.

A war is just or unjust only in respect of the interpretation of political conditions. It is just when the political order is endangered by enemies and their annihilation is the best solution. It is unjust when its fundamental purpose is the intention to affect the feelings of their enemies by making them to suffer (and this is the case of wars carried on against the civilians). And also, the war is unjust when it is a form of revenging feelings of sufferance by disregarding the political conditions.

duminică, 11 noiembrie 2012

Confused Sexuality



The opposite of sexuality is not the continence and its supposed purity, but the purity in discerning between the concerns for your own person and those for others.

Surely, because sexuality appears as a confusion in someone’s life. Thus, the individual intimacy is known from other contexts of life as a private affair and a subject of concealing from anybody else and still the sexual desire shows that intimacy has to be shared with others.

Moreover, the habit of helping others has nothing to do with the egoistical feeling of satisfaction which is implied by the sexual act, though, the closest relation between human beings.

When the sexuality is not clearly subordinated to a different kind of relation between individuals, it leads the human lives into a continual game of confusions. Thus, someone may misunderstand his or her personal interests through sexuality or may confound through it the real beloved persons.

And all these confusions are known as confusions only when someone tries to explain the unexplainable choices of his life concerning the relations with other persons. Until then, the confused sexuality replaces the purity of judging your life with the clarity of living as such.

sâmbătă, 10 noiembrie 2012

Note on Consolation



The consolation often presents itself as an art, because it requires creating something from a reality which completely disappeared.

In most cases, the exercise of the art of consolation is blatantly futile, since the great failures cannot be turned back

However, its futility is revealed only when consolation is not taken at its real value as an art. Otherwise, as any other work of art, it can appear just as an ugly or beautiful act.

A thrusting analysis of failures which does not admit any consolation counts as an allegation that our life has nothing to do with artistic activity, but only with the real facts.

But such belief is self contradictory. Even the realistic approach of life is the result of a previous inclination for real facts that has the same nature as the inclination for valuing the reality in an artistic manner.


joi, 8 noiembrie 2012

Note on Resignation



The resignation with unfulfilled goals of life and great failures in dealing with life cannot mean the acceptance of an empty space inside of our lives.

Because any resignation is in fact a way to move our look to other things than those which were unfulfilled.

And such move is caused by the precedent failure, so that we are in right to claim that our resignation is another way by which the untouched thing still works in us.

It works in the salient manner of resignation. A peaceful resignation which drives us to the smooth activities of daily life speaks about the compatibility between the unfulfilled goals and the simple life.

And there can be hardly found any supreme goal of life which cannot release the poor aspirant for comforting himself in trivial things. Therefore, there are not many reasons for worrying that we are forced to live an ignoble life if we do not touch our ideals. They always live with us among the trivial things with which give us consolation.

miercuri, 7 noiembrie 2012

Note on Social Responsibility



The social responsibility always appears as a different kind of debt than others to which we are accustomed.

For instance, we know how to pay different financial debts, because we are still apart from them. Such debts allow us that difference which is necessary for thinking about the proper manners of paying them.

Even the religious duties are easily fulfilled as long as it is presupposed the sharp difference between believers and God. The abundance of rituals proves that humans rejoiced their difference from gods and freely created intermediate links to them.

Meanwhile, the social debt or responsibility disregards any interval for the individual freedom. Thus, when we are called for fulfilling the parental duty, we are not awaited for thinking about parenthood. It is already expected that we will act as parents. Likely, our duties as citizens are to be fulfilled by us as ones who are already citizens.

In this way, the individual must ignore his proper ways of viewing the social identity and often is obliged to borrow the models of other individuals. Such models of responsible citizens make the social responsibility more oppressive: it is not only the difficulty of fulfilling one particular duty, but also that of matching ourselves with a lot of supposed responsible models.


luni, 5 noiembrie 2012

Note on Self-Diagnosis


The habit of waiting from other persons diagnostics for our psychological disorders might make someone who is fully aware of his sickness to imagine his consciousness as a kind of a judge of his state.

In this way, the consciousness would be merely illusory out of the disorder it recognizes. At the same time, it is placed at a long distance from that disorder, so that its closeness to the sickness becomes inefficient.

The result is a continual delay in acting against the psychological disorder. It is simply named, being a matter of proud to call it with a fairly scientific name or to describe it with insightful details.

Moreover, the achievements in amateur diagnoses gradually develop the belief that the observed disorder is in fact a source of improvement for our personality.



Note on Social Anxiety


The social anxiety does not necessarily come from someone’s unfit character for living inside the community.

In fact, there are two more important causes: the lack of skill in playing the game of social life and the absence of the disposition of playing it.

It is a game because the social life offers a span of possibilities and it never guarantees for the success of their achievement. There is always presupposed an amount of risk and any failure points to the fact that it does not exist a stable and reliable social life, even if we grow up with such belief (Who would learn to speak if there would not exist the firmest belief in a stable social life which expects this skill from us?).

Against the disposition of playing such game lays our own physical life. Our body continually exists with no delay or risk of failure, excepting the risk of dying, which is rarely felt in actual life.

If we strengthen our personality as much as it is our physical existence (without dramatic changes or deviations), then we are less glad for playing the game of social life. 

vineri, 2 noiembrie 2012

Personal / social identity


The problem of personal identity is really a problem when you have not any reason for claiming yourself a definite identity, especially in the social context.

For a real problem is only one that leaves just a tiny space for escaping from an obstacle or difficulty. And those who have a comfortable and definite social status leave in fact a little space for doubting their identity.

The problems of personal identity circles the questions: Am I a soul or rather a body? Am I an eternal being or mortal as any other animal? Am I a moral person or not?

A priest, preacher, or teacher of morality is already someone who has a clear identity and his answers to the previous questions cannot be trusted, since we have serious reasons for doubting his sincerity in putting them.

Meanwhile, those who have not a social identity rather feel those questions than think of them. Thoughtful and introvert persons have not such identity. They are felt because each question seems to accuse them for their incapacity of creating a social identity. In virtue of this feeling, their answers would be worth of being listened, in spite of the common despise for any unfitted persons.

However, it is a painful experience to confront an accusation and, for this reason, many spare the questions and refuse to formulate answers by preferring to trust in the answers given by those who did not really questioned themselves about identity. 

marți, 30 octombrie 2012

Compassion for the World



The model of the human suffering is the physical illness.

When someone’s physically suffers, then all his affairs with the world bear the mark of his sickness. All the world is viewed in connection with his suffering: the world may be sad as like as his state or happy by defying his contrary condition. But it is never the world as such or the world as it is objectively investigated by a man of science.

Meanwhile, the observers of the sick people focus their attention on the affected parts of the body or on the entire body when it is totally damaged.

The physician primarily has this kind of observation, but he always has the medical theory in his mind. The ‘laymen’ have not any theory. Furthermore, their attention to the illness stops the current course of random general thoughts we have about others and, at least for a while, make futile the social habits of speaking with the sick persons.

In this state of mind, the observer starts to comprehend the extension of the illness over the world. In current words, we call this comprehension ‘empathy’. And he might see the world as if it would be affected by suffering. Such insight seems worthy of being taken into account, since the observer does not really share the subjective point of view of the sick person.

Thus the compassion takes a universal meaning, instilling in us a kind of detachment from the individual suffering. Though universal, such compassion does not minimize the value of the individual suffering. On the contrary, it is considered as powerful as to give a sense to the world.

The images of the individual suffering are considered as images of the world. They become too great for being expressed otherwise than by contemplation and cannot be chopped for becoming various subject matters of consolatory discourses.


duminică, 14 octombrie 2012

Hope and Failure


Maybe the hope in a future solution to actual problems of life is similar to the acceptance of a total failure in dealing with them.

Because both the still non-existent future and the naught of the failure make someone to live with a certain amount of total misunderstanding about his life.

When the hopes prove to be unfounded, it is not primarily caused the disappointment of recognizing a failure, but rather the man is confronted with the difficulty of having his life as a matter of understanding.

For this reason, hopes are kept even if nothing gives credentials for the fact that they can be ever fulfilled. By not recognizing their impossibility, the lack of understanding is doubled.

 Still, it is greater the damage of wasting yourself in understanding the life, since it cannot be fully understood.

vineri, 14 septembrie 2012

Hearing for Hearing


The discourses are issued both for being heard and for being used for hearing your own discourse. In the second case, it is clearly intended their understanding: we cannot understand something alien to us otherwise than by rethinking it through our own mental capacities and acquisitions.

As it is testified by the experience of listening to the music (we do not listen only musical notes), the hearing brings to us more than the plain meaning of the discourses.

Evidently, there are all the elements of rhetoric and of the context in which the discourse was held.

Still more, it is the indefinite feeling of meeting something different from us.  Maybe as a consequence of the Darwinian struggle for existence, the human individual who is preoccupied with his personal existence and strives for his social prestige needs also to find something different from him on which base he can build his personality. In loosely terms, such a reality different from him is the world.

Though we all live into the world, we rarely know it as something different from us. Therefore, that sense of receiving something different from us only by hearing encourages us to believe even into the discourses which are not really understood. Thus, the apparent slavish situation of someone who embraces misunderstood discourses is an act of self-esteem or the result of a strong wish for self-affirmation into the world.

Nonetheless, many skilful speakers are interested rather in producing discourses for hearing and not for understanding. Moreover, the speakers hear themselves and have the same sense of conquering a reality as different from them as the world. Thus, there are many well intentioned preachers, but they are affected from that natural and common need of finding something different from us.

joi, 13 septembrie 2012

The Force of the Weak Arguments



Where do the prejudices lay? It is easy to consider the memory as their place, but they do not come out as some recalled memories. The memories track back the subject to his past experiences. Meanwhile, the prejudices have rather an offensive character which makes the subject to move himself against a new or adversary belief. His retirement into the net of beliefs which form the prejudices is a secondary step.

Therefore, it is more adequately to place the prejudices in the fluctuant context of the meetings with other beliefs. And the prejudices are more clearly defended when such context is humanly connoted, that means when the new beliefs are defended by other persons.

For this reasons, we may classify the addiction to prejudices as a matter of human interrelations, and not a matter of intellectual wrong beliefs which need to be intellectually rebuked.

The prejudices are rather displaced by the peaceful or warm relations between men than by a perfect and cold demonstration of their errors.

Even the hierarchy of arguments can be changed for such purpose. Contrary to the belief in the certainty of the deductive arguments, the inductive arguments that give to the conclusion merely probability seem more fruitful.


The loosely structure of an inductive argument and the weakness of its conclusion could be taken into account as means for an agreement with a person who is reluctant to new beliefs. Differently, the stronger conclusion of deductive arguments is closer to prejudices, since it restrains the debater to his own position.

For instance, it is quite possible to formulate a strong deductive argument against the belief in the existence of a moral order of the world, but more convincing is the simple inductive enumeration of moral cases which are not backed by such a belief. And the personal moral example convinces even more.

If we admit that our cognitive purposes are subordinated to the need of social relations and to that of making people free from prejudices, we must strive for discovering the manners by which we can hold the truths through weak arguments.


miercuri, 12 septembrie 2012

Hastily Making Truths


When someone unexpectedly interrupts the conversation with another person, it is probably that he has many words still to be said to the interlocutor.

Those words were be available in the context of conversation for the simply fact that they could be uttered. By availability, we mean an unquestionable right of words to be formulated and it is a state where the problem of their truth or falsity cannot rise.

Differently, when they are not spoken out, the problem of their truth spontaneously comes up. Because we are forced to keep on those words or to discard them according to our judgment that they are true or not and, therefore, worthy or not for being spoken out in the future. The same situation occurs when we did not use some opinions in conversations, but we are waiting for doing so.

In these cases, many of our opinions are considered as truths just for the fact that they has not been spoken out, yet. The supposed false opinions have rather a short existence, being refuted in the exercise of self-deliberation.

Meanwhile, the criterion of availability does not totally lack, even if a conversation is not initiated. It is a kind of availability which depends on us. We may feel as inadequately or adequately to formulate some opinions. And it is required a sort of a science of feelings for discriminating which of them really belong to ourselves. Usually, we misunderstood as being our feelings what we hypothetically believe as being the feelings which others would instill in us in a conversational context.

Our feelings are to be found behind the imaginary conversations, in a monologue which stays under the demand of not lying ourselves. It is a moral demand that cannot leave our opinions to go astray in hastily claiming their truth. With such criterion of availability, it is probable that most of our opinions will be qualified by ourselves as not being able to pretend a value of truth.


luni, 10 septembrie 2012

Short-Time Conscience


There is a deep gap between a wrongdoing and the conscience of your fault.

The first one entails a series of facts and judgments which cannot be reduced only to the wrongdoer, though he is the most important protagonist. On the contrary, because he is the most important factor in producing the wrongdoing, he consumes his action in that wrongdoing and has a pale contribution into the next steps after its end.

He leaves out the scene on behalf of his action that becomes the subject matter of outer reflections to him, even if he himself thinks of it.

Therefore, the guilty conscience, where the wrongdoer is the main agent in a continual manner, cannot directly derive as a direct consequence of his wrong action.

Thus, the guilty conscience has other sources than the action itself: the religious education, the social reprobation, the inclination for self victimization, etc.

Such discordance is responsible for the easy disappearance of the guilty conscience. The wrongdoer is not accustomed to prolong his responsibility more than the duration of his wrong act.

The discourses about an everlasting fault and eternal penalties do not succeed over a wrongdoer, if they are not formerly prepared by his moral and religious education. Otherwise, they cannot fake the fact that human beings feel just a short-time responsibility.

luni, 3 septembrie 2012

Love against the Meaning of Life


The human love discourages the attempt of conceiving men as beings which follow a superior goal or meaning of their life.

When it is still not achieved, the ideal of love seems to be a form of longing for a higher state of life together with the beloved ones.

But when the love is actually lived, it proves to be a form of refuting from the common life all that attracts any of the individuals who love each other for a higher state than their actual state of love.

The renouncements to the personal ideals for a peaceful common life and the care for the beloved ones are two salient instances of living together without the need of discovering a personal meaning of life.

Since man is a social being, we have all the reasons to define it as a being which searches for protecting its existence against the doubts raised at once with the problem of a personal meaning of life.

Though there are many who keep themselves wondering about the meaning of life, we have not a convincing argument for saying that it is a natural preoccupation of human beings. On the contrary, we might say that they are defective exemplars of human race or that they have not well developed the natural feature of loving others.

duminică, 2 septembrie 2012

Believing in an Ordered World



In a large sense, all the men are confident that they live in an ordered world.

In fact, we have minimal conditions for declaring that some things are in a state of order. Ultimately, we take as an ordered state the simply coexistence of things in the way we used to know that they have existed.

For instance, we never pretend that the furniture from our room must follow precise geometric rules in filling the space and that the people around us must behave according to precise rules of politeness. But we feel confused when one piece of furniture is not longer in the same place or when some of our relatives change their usually way of greeting. Nonetheless, we are still far from declaring that those are states of disorder, because we are familiar with various similar experiences when things and people change their manner of being.

However, we are often repulsive to the idea that our life must be clearly ordered according to some principles. Because our confidence in an ordered world is never a precise belief, as it is required to be the guidance of life according to some principles. And that accepted order never attains the precision of a principle.

Therefore, those who want to instill in others’ minds the belief in a rational or divine ordered world seem to follow to modify the human behavior, not to prove a confidence in order which already exist. They claim a much ordered world than all we know about it, so that they could persuade others to live in an ordered manner.

Even if the defenders of a rational, divine, or moral order of the world would be right in their claims, the only order of world that counts for us in our daily life is that represented by the object of our loosely confidence.


Immortal Lies


The end of a well built argument which defends a true statement is saved into the argument itself.

Since the end of an argument is represented by its conclusion, it is confined to the boundaries of the premises and proofs brought into the argument.

Though such an end could be farther used for building other arguments, its real power of persuading is limited to the body of the argument it finishes.

Besides, the end of an argument supposes that the authority of the author of the argument comes to its end, too. Since his true conclusion is meant to establish an objective truth, the authority primarily belongs to that truth.

Meanwhile, the wrong argument with a false conclusion never ends into itself. Its premises and proofs are too weak for supporting the false conclusion in a repetitive way. They can support it at best only that time when it is issued. Otherwise, it will be discovered their falsely, too. Therefore, the lies are easily disentangled from the net of the premises and proves and become subject matters for preaching, where the arguments are only partially followed.

Because it can end into itself, a false argument never really ends. It delivers its conclusion to the liar who makes from it a personal feature of his authority. Thus, the lie will be alive as long its author and its followers are alive. It is easy to understand why false doctrines persist for centuries. 

sâmbătă, 1 septembrie 2012

Being Afraid of Aging and God



The phenomenon of aging is not fully apprehended by our conscience.

Nobody has the ideas that he is a child, a young or an old man fully developed in his conscience. We partially develop such ideas when others remind us about them or when we look to our own body as if we be other persons than us. For when we look to our bodies by ourselves, we do not see anything else than that it is our body; a child cannot personally feel that its body is still immature.

In fact, our conscience is aware of the phenomenon of aging as a state of turmoil that someone else or we as if we would be different than us could question our whole personality concerning its age. We are really afraid of the questions like ‘Am I really a young man and have all the possibilities of choosing my life?’ or ‘Am I really one of those old men I used to scornfully or indulgently treat?’ The real personal uncertainty about our age proves itself in many of our experiences of life when we act inadequate to our age.

The feeling of unrest concerning the process of aging spreads over the moral domain, too. We also are unquiet that someone else or we as different persons could judge our actions in a definite way. Though, as like as the bodily processes, we cannot be fully aware of the moral value of our actions by ourselves. The questions like ‘Am I not just a deceiver, a greedy person, etc.?’ and the possibility that others will judge us explicitly in this manner are constant features of the psychology of moral life. We quiet down only as much as we can look to our actions as such, in which the involvement of our body makes futile or secondary the moral judgments.

For the religious person, such inquietude manifests itself as the fear of being judged as a sinner. When he clearly has before his eyes the perspective of dissolution of his body, he knows that he will not have any defense against the judgment of his behavior. He has no more help from the neuter bodily life. Therefore, he fears about the divine judgment not for the punishment he could receive, but rather for the fact that he could be precisely judged for facts he could not see by himself as being wrong. All the fears of aging and of moral judgment are concentrated in the fear of God.

vineri, 31 august 2012

Great and Small Truths


There are great truths and small ones.

First of them belongs to the scientific views of nature. They are great for their power to cover large domains of knowledge and life.

The small truths are so because of their limited scope. Most of them belong to those particular experiences of life which are characterized as having a moral meaning. Thus, it is true that goodness improves the human behavior, but it is a truth that occurs only in the limited area of the individual life.

For it occupies only a limited space of reality, the small truths are claimed by many as if they would be greater.

Their imaginary greatness cannot be reached by extending their scope, but by mixing them with alien matters. When someone claims that the word as such is subdued to a moral order, he cannot really make the small moral truths greater, but allows to the idea of a universal order to conjoin them.

The mixing of small truths with alien ideas takes place only through language. Therefore, someone can preserve the purity of small truths only by refusing to discuss about them and by assuming them in his life. But when someone denies or does not know the great truths, the living of small truths will have to fight with the persistent feeling of smallness. Thus, the people with a humble moral life are always tempted to ground their life on the mixed truths.

Meanwhile, the defender of great truths finds himself in the position of someone who must come out from the limited scope of his life. And he does so by the use of language, too. However, since he is acquainted with those truths which are not mixed with other ideas for being great, any return to the small truths should prevent him to not search for supporting them through alien ideas, not even through those great truths.

In other words, the great scientific truths cannot teach us how to morally live, but can teach us to live morally without any useless appeal to alien ideas.


Lovers and Divine Love


Maybe the human love helps religion more than religion helps men to love each other.

In human love, the feelings and thoughts are needed to be spoken about, even if they are not fully developed or have not a precise nature.

Almost as a natural impulse, the lovers need to express by words their feelings and thoughts. Perhaps they are afraid of not loosing their love if what concerns it remains unspoken.

And nobody would say that such a natural impulse of speaking about things that are really unspeakable or even inexistent is an error.

The tolerance to lovers’ errors was taken over by religion for being absolved for its discourses about inexistent things. Its use of language is closer to that of lovers, and further to that of scientific discourse. It is not surprisingly that many believers claim to be lovers of God.

On its turn, the mystical dimension of love is meant to help the human love of not being afraid that it could finish altogether. God is presented as the ultimate guarantee for our love and the language as a means of fighting with the decay of love becomes futile. It is showed that the most precious use of language is for praying and, thus, for addressing to someone who is not a human being.

miercuri, 29 august 2012

On the Law of Love


The essence of the law is its possibility to order the ever changing circumstances of life. The men are directed by law for dealing with them in a better way, but maybe more important is the fact that the laws pull someone out of the changing circumstances.

Though the appliance of the law to those circumstances is a major duty, it is only derived from the primary position above them. Since the appliance presupposes the interpretation and justification of law according to a specific case, the feeling of obeying to the law is replaced by the rational acceptance of the interpretation of law.

By reminding such considerations in the case of the much praised Christian law of love, we should admit that the essence of law is already assumed by the love itself. The love for others is always supported by the feeling that our love is or will be above all the changing circumstances of life. We love as if we were apart from them and the love stories tell about the clashes between such personal belief and the reality of facts.

The common statement that love is blind is also a simile of the feeling of obeying to the laws in spite of the real circumstances of life.

Therefore, the sublimity of the Christian law of love is founded on an unfair claim that it orders the human love, though the human love is already shaped by the essence of law.

The Christian love is in fact appealed to whenever someone is too weak for keeping alive his love for others. Love is often overcome by the circumstances which it defies. In order to save his love, man searches not only for a place above them, but also for a place of love that is situated above his weak capacity of loving.

A divine law of love suffices his needs. However, it does not action in virtue of its essence as a law, but only as a supposed rational justification of love. It says how and why you must love others in various circumstances of life, but cannot make the men really to love.

marți, 28 august 2012

Note on the Moral Tedium


For being finally faithful to some moral values, there is no need of an authority beyond individuals.

The individuals may become faithful in virtue of the tedium of being unfaithful. Because it is hard and exhausting to fight with those moral values which are preached and claimed by everybody around you.

The tiresomeness plays the role of a moral authority.

And such tiresomeness should not be accused of frivolity, since it is an affective answer to the natural decay of body.

The decline of body does not imply a gradual loss of personality, but it makes the man to collect all the possible sources of authority in order to become stronger. It is a power acquired by a process of retiring from the outer contexts in which the personality is menaced of being affected by external causes. The tedious fight with the moral values is such a context.

The language is the bodily function which is minimally affected by the natural decay. From this reason, many can speak vigorously about their faithfulness to the moral values, though they would not keep them if they were not tired.


luni, 27 august 2012

Others' Material Remains


If someone did not leave to us any material trace after his disappearance from our life, how much we will be able to reconstitute him only through our memories?

According to the opinion that the relations between men are founded on spiritual or psychological bases, it should be easy to remember the lost ones almost as much as we could do when they were in our nearby.

In fact, their remembrance depends on our will to remember them. Their spiritual remains which are kept in our involuntary memories and in dreams cannot help us to rebuild them in that entirety of their personality which affected us before their disappearance. We need also the will to remember them. Our will becomes a unifying factor. And it is also worthy to be noticed that we are those who recreate the personality of the lost people, and not their spiritual aura left to us. They are often and easily modified according to our will.

Nonetheless, the same will is required when we have from them material traces. But such material remains refrain our will from exceeding in others’ reconstruction. The things without their possessors become useless to some extent. And that uselessness keeps us aware of the impossibility to use the lost ones in our behalf. Their things do not allow us to make from them items of our personal feelings.

If we generalize such an experience, then we should admit that the material nature plays a greater role in human interrelations than the spiritual or psychological ties. At least, the material nature provides the means for not reducing others to our own processes of mind.

On the Sets of Beliefs


It is easier to replace a belief with another than to replace what binds some beliefs together with another kind of tie.

Because the tie between beliefs is an indefinite set of complex human actions and not only the product of mind as it is the belief itself.  There are involved feelings, gestures, words, and ways of life in any set of beliefs. For instance, for the believer in a set of religious doctrines, such a set is not composed only of doctrines, but also of the multitude of acts of praying, singing, or going to the church; also, the same set is present in his social relations.

For this reason, one who wants to change the tie between someone’s beliefs might assume the harmful duty of changing his life.

Nonetheless, nobody has a single tie of beliefs. Because all the things we meet in life are tied and the man do not acquire only disparate beliefs about such things, but there are assimilated their ties, too.

In this case, it is sufficient to turn someone to another set of beliefs than that he claims loudly as a creed.

Such another set is the multitude of judgments about the life of our body. The judgments about things which are pleasant or not appear to be unified as strong as a set of religious beliefs. They encompass one’s entire life, too. And it is not surprisingly that the religions primarily fight with carnal or bodily sins.

However, just a few dare to show the bodily life as a set of beliefs able to replace the intellectual beliefs.


duminică, 26 august 2012

Loving Others or Thinking of Them



It is surprising that the Christian commend of loving your neighbor is not conjoined with the requirement of thinking of him, in spite of the power of thinking to move us to the reality we think.

The recommended care for others and the forms of charity do not equate with the act of thinking. Though these recommended acts presuppose that your neighbor is the object of your preoccupations, you are in fact responsible only for a transitory exit from your own space of preoccupations. Because you are always turn back to you by confessing that you execute what is your duty as a man devoted to God.

Differently, the act of thinking requires an irreversible moving out from yourself to the object of thought. As we know from the need of objectivity, the advancement in thinking an object should be confirmed by the impossibility of claiming that such an object can be understood or known only by us.

When we seriously think of someone, he will be gradually deprived of any feature that makes us to believe that he belongs to us. He will be revealed as a sheer human being that lives in its irreducible individuality as any other animal exemplar. And though it is simple to utter that ‘Man is an animal’, it is in fact a long process of thinking until to accept this truth, since all the men are constantly viewed by us behind a complex set of features.

 Finally, in each case, we have to know that our neighbor cannot be related to us, or to any divine realm, since he or she is an animal living only for itself. If we think insufficiently to others, they can be abandoned in the name of such a truth about their animality.

But when we think more, it can be discovered that such an animality makes us as responsive to others’ needs, as we are when we are pressed by our own natural needs. The persistent and spontaneous care for our body in need can be also applied to others. Obviously, such a spontaneous care will never lead to a moral theory.