sâmbătă, 30 august 2014

Weak states

A state designed for me and my comfort decays as a state, since I am the best controller of what could mean ‘me’ and my comfort. The state as a structure with can provide the welfare of a group of people proves to be a worse and more ignorant servant of my person than myself.

And this is the case of most states of the Western civilization.

They can do more only if they could help the individuals in the core of their individuality, when they seldom can arrive by themselves. We call that core the humanity itself.

The humanity is not limited to an individual or a group of people. Humanity is everywhere in the world.

A state which does not care about the torments of humanity, even if they occur far from its geographical borders, proves to disregard its own citizens as individuals.

Moreover, if the state encourages the individuals to strive for their own comfort, they will lose more from their individuality. Because they will really strive for possessing the common goods which often are not necessary for their own survival, but not for the personal ones among which is their humanity.

sâmbătă, 23 august 2014

Lonely wrongdoers

The murderer is afraid of being caught by the police forces which can discover the body of his victim.

It is not just a modern fear, but the pattern of the guilty conscience. The hidden corpse is the core of the murder and not the wrongdoing which produced it. When a wrongdoing has not a concrete result like the corpse, the guilty conscience that is responsible for a great mistake against other person makes an imaginary one.

The imaginary corpse is nothing particularly, but only an annoying image of our victims which unashamedly occupied a place in the inner space of our consciousness. Therefore, the remorse for those victims can be easily transformed into a feeling of hate. The murderer often hates the corpse of his victim, too.

Since the wrongdoing is not the object of the guilty conscience, its author can absolve himself very fast even through shallow explanations. The deeper hate for his victim helps him in this effort. The victims cannot bother him too much and it doesn’t seem to deserve more than a shallow explanation for their repression.

For someone’s guilty conscience, the fear of being caught by the police is that of meeting persons who will be able to invade his consciousness in its deepest area. For this reason, the wrongdoer feels himself safer when he keeps other people far from him. The loneliness defends him for not being grabbed by other people. Like the policemen, they will grab him even if they have good intentions, because there is a common and egoistical satisfaction to love or hate a person who is seized once her weakness is known.

duminică, 17 august 2014

The pilgrimage

A certain amount of self-contempt is always necessary before traveling, since the left home contains a great part of you. It is an unmovable part and your departure leaves it without any possibility of masking itself in the guise of a transient state assumed by its owner any time when he is at home. It is revealed now as a permanent part and the cruelty of your discovery supposes a hateful feeling against yourself. It is cruel indeed to leave a man to be seen how he is essentially a bunch of things that occupy his home.

Many times the contempt is counteracted by future outbursts of self-love in other places. The passion of taking picture of you in travels is a common form of self-love.

Those who want to deny that they are contained by their home and define themselves as travelers prove in fact that they lack for a great part of their life. They occupy only a little space in their stories, pictures, or memories about their travels. The things they see or hear are far more important than themselves.

Therefore, any travel seems to be a pilgrimage or a travel made for God. The visited things replace God, being far from humans in a similar way.

vineri, 15 august 2014

The Dance of Death

The personal death is an immobile state. When the death comes in old age, it seems that such an immobile state was gradually prepared before death.

However, the most cases of death show that the lack of motion is preceded by a violent movement of the body. Therefore, we may say that the motionless death of the individual beings generally derives from a strong movement.

If we talk about the death itself, and not about the personal death, it is rather a state of pure movement. Thus, the medieval lore talked about a dance of death by which the personified Death brings all the humanity into it.

Even if we know that the personified death is a fictional image, it is also true that death enters the human life when the humans do not gain control over it through their personality.

 We have no control in the leisure moments or in the time when we fulfill different duties for other persons, authorities or close persons.

We feel that the time moves slowly in leisure periods. The time of work or care for other persons seems to us as a slow motion of life, too.

In fact, we run to death exactly in those periods. We lose then the control over our own life as like as we will do entirely in the state of death. If we would have enough time before death to put the question ‘how did I live until now?’, then the bewildering answer would be that we really rushed to death or that the death covertly danced with us.

miercuri, 13 august 2014

Sad simplicity

A simple life or a simple thing has an inner principle of simplicity. It has a harmonic structure based only on a few elements.

Differently, a simplified life or thing gains its simplicity by eliminating all the external elements which made it complex in the past. For this reason, the process of simplifying is far from being harmonic, but rather it bears the negative feature of destroying the former complex nature of a life or thing.

Though we are born as simple being, the surrounding things are not simple. To go to the simple natural things supposes the effort of eliminating the complex ones which are always provided by the current social life. Such an effort confuses us enough so that we didn’t know precisely if we meet simple or simplified things. For instance, who does feel his body without clothes as a simple body and not also as a naked body (a body which eliminated its clothes)? Furthermore, a natural landscape is for us an appearance of the simple elements of nature and also an elimination of those complex elements of a city, town, or house.

When we decide for a simple life and succeed in adopting it as our current life, the chances to encounter simplified things decrease, since we chose only simple things and need not to simplify the complex ones. However, as long as we live inside of the society, it is sufficient to see its complexity for feeling ourselves like some parts which were eliminated from it. Therefore, the simplicity gives birth to a gentle sadness. It is gentle because it doesn’t really envy the complexity of the world. And this kind of sadness is inspired by many simple things, in spite of their inner harmony.

luni, 11 august 2014

Tools or parts of life

We use something in two ways: as a tool and its use becomes a habit or as a part of us and its use become a way of life.

The uses of some kind of clothes, of computer, and of some sexual behaviors are all able to become tools for getting a supposed better life and they count to us as habits.

On the other hand, all of those tools can be perceived as parts of us, being responsible for shaping our way of life.

The difference between habits and parts of us is actually seized when we want to cease their use. The habits stubbornly fight for being preserved against our clear will, while the ways of life can be easily put away once we have decided to live in other manner. We fight for quitting smoking, but most of us can change easily the crazy youth time for a serious adult life.

Our beloved persons are also tools or parts of us. A tool-partner often becomes a life long partner because he or she has given birth to a habit of living with him or her. A part of us-partner can be abandoned with fewer difficulties, once we found that a way of life together with another person is better than the past life with the former lover.

Therefore, the despicable seducer may have more virtues than the faithful husband who uses his wife as a tool. The seducer may change different partners for trying different ways of life, though he seems only to use his partners. And it is difficult for a seducer who becomes a faithful husband using his actual wife as a comfortable tool to discover that he lost previously some parts of himself.

joi, 7 august 2014

Superior freedom

To be free of other people means ultimately to kill them. Everyone is irreducible to other individuals as regards his mind. When he feels endangered or bothered by them, it is threatened his existence in the world among them, not his inner existence. Therefore, the price of freedom should be the elimination of other people’s existence.

The political movements for freedom seem to know this and often use to massacre a lot of undesirable people.

In the private lives, the killing is not a common solution, and not only because the laws would punish it. The peaceful elimination of other people from our existence by letting them to live provides the advantage of feeding permanently our freedom with a sense of superiority. Those who were moved out from others’ existence seem to live for this reason a life which is inferior to that belonging to those who banished them.

Anyway, the freedom which needs to be confirmed as a superior state is not a real freedom, since it depends on somebody else.

On the other side, the killing does not provide by itself a superior state of freedom. On the contrary, it is an atrocity which downgrades the life of the killer, even if there were many who praised notorious criminals for their seeming superiority.

A middle solution for a superior freedom would be to let other people to live and still to forget them as if they were killed. However, it is not a peaceful state of mind: sometimes you may feel guilty of an unknown murder, sometimes you may feel in need of those forgotten people.

sâmbătă, 2 august 2014

Dear imperfection

The things we can do by using our body are represented in it as deficiencies. A body seems to be perfect only it is seen by other people without thinking of its needs, but of their own aesthetic or sexual needs.

The body can eat, drink, walk, or have sex. Its organs by which it can do those things are the empty mouth, the motionless feet, the open and empty female genitals or the male genitals hanging like a useless excrescence of the body.

Therefore, the body by itself seems unable to motivate for doing the things it can carry out. Our mind must focus on other things than the body for being able to search for executing the bodily functions: we need to think of food for eating, to a particular place for walking, or to a sexual partner for activating the sexual function.

Thus, the incapacity of using our body always rests in the body itself, so that we should not wonder why so many ill or old people accept their deficiencies. They are felt as personal features. Those who cannot accept them show that they cannot renounce the habit of judging their body according to others’ point of view.