vineri, 1 mai 2015

Easy slogans

The violent acts of the people with low education are seen with contempt because they are rudimentary forms of expressing themselves. However, they are not ridiculous like any other rudimentary gestures, because those people raise through them their low and insignificant rank in the society.

The political correct and pacifist slogans repeated and developed by the high educated people would be perceived as ridiculous if they would not possess the main means of public authority. Because the high educated people who reduce their education to a bunch of words ridiculously prove by themselves that their high education leans only on a few ideas which anyone could learn in one hour or two.

If they are not received like ridiculous, the slogans still count like a light stuff to be digested by the public opinion. The low educated people with an easy life assimilate them because they found in them the easiness of their life. None of them accept the slogans because of their truth. Otherwise, those who live a hard life cannot be instructed by any of them, even if the slogans are issued by the people who suppose to be some unofficial teachers of the entire nation.

duminică, 26 aprilie 2015

Lost possessions

A man is not a possession of another man, but they have each other through a net of connections. There are connections which express relations of agreement, disagreement, power, love, despise.

Some of those relations become social categories and groups, which spread their power over the entire society. A relation is a form of excluding the personal value of those who are in that relation. Someone who wants to become a member of those groups must renounce to himself, and thus become lacked by the self-possession which is the basis of all other possessions. He may have many things, since it is a main criterion of being accepted in a social category or group, but he cannot really possess them.

And if the material possession is irrelevant for being accepted in a social group, the spiritual acquisitions have a harsher fate. In spite of all the usual callings for developing a personal identity, someone who builds himself on the basis of his spiritual acquisitions is banned from any social group. He is accepted only if he diminishes their value and makes them parts of the social group.

The recovery of the material and spiritual possessions which we lose becoming members of a group take the form of the striving to climb on the top of the group and to make the other members to recognize your value, in spite of your lack of self-possession. The obedience of other people partly recovers your feeling that you possess something. In the case of material things, it is easy to lie yourself in this way, because the material things satisfy you like those who flatter you. In the case of spiritual possessions, they are totally contrary to any relation of submission, and once you accept a submitted public, you realize that you lost them twice, both by adhering to a social group for promoting them and by using them contrary to their purpose of having a value by themselves and not to be dependent on the public approval.

vineri, 27 martie 2015

False Rebirth

The discovery that you are in fact all that you talk about is putting you in the need of a rebirth. It should be a rebirth without words, as like as the first natural birth which happened through the speechless movement of two bodies.

The bodies were united by mutual love, but you have only the self-love.

Though we always love ourselves, it is hard to point to that sort of love without words and without external things and people. Only the creative spirit which stays behind our doings can be a proper expression of self-love.

Since it stays behind and many try to keep it there in order to preserve the common world, the rebirth often takes the form of acquiring new things and people around us.

It is a usual experience. Whenever we become aware that our many talks exhaust our personality, we try to reinvent ourselves by showing us to other talkers as owners of things and friends of different people or members of a family.

Finally, we discover that those things and people did not help to any rebirth, being only new subject matters of conversations.

luni, 9 martie 2015

Departing consciousness

A bleeding or a dying animal seems to have consciousness, both because of its posture and of the fact that its wound or death makes it to slip away from its operative life and thus to stay behind it as we think to be the case of the human consciousness.

From this reason, an inquiry into human consciousness who assumes that it simply lies behind our active life and our beliefs should be wrong. It should rather study how the consciousness leaves the active life. Differently from other animals, humans have more means by which they go far from their active life, many of them being wrongly identified with impulsive emotions without the cognitive sense which belongs to the consciousness. On the contrary, the cognitive outcomes of our consciousness might tell less about consciousness, since the beliefs we express or think about are means of being in the outer space of the human societies where we actively live.

Moreover, the consciousness behind the facts or life and beliefs hardly can be separated from them.

marți, 3 martie 2015

Faceless friends

For feeling that you are among other people, it is often supportive the view of indistinct faces you always meet during the day.

The night hides the peoples in the precise shapes of the buildings where they found their shelters and homes.

It’s an occasion to think that the blurred image of the day might clarify itself into a non-human precision.

Therefore, if we want to be close to other people, we should restrain ourselves from seeing them better. Nonetheless, the closeness may be further jeopardized by a persistent view of ourselves, which proves to be more convincing than that blurred image.

duminică, 1 martie 2015

The light of the ages

The hope of the youth: nothing much more than an imprecise glittering of our shiny skin.

The fulfillment of the old age: the great effort of bringing light on the achievements which lay down in us, from the wrinkles of the skin to the firm, deep shapes of our personality.

The light once shown by itself in our life, then we try to show it by ourselves.

For this reason, the light might still shine on our life even if we are not able to make it to appear.

In the mature failures and delusions is still the imprecision of a youthful hope, but we need some younger eyes for seeing it still as a light.

luni, 16 februarie 2015

The Limits of Western Prosperity


Maybe the political world does not change too much from an epoch to another, clearly different being only the public discourses. Through those discourses, the members of the political world hope to extend their limited number by conveying their messages to the larger public. They hope that once the messages will be received, the public opinion will change itself according to their will, so that their decisions will be largely accepted.

However, it is often a minor change, since the public can accept the decisions of the politicians, but not to change their way of life in order to fit them better.

The most important change of discourses in the contemporary West is the move of the focus from the national themes to those regarding their citizens: prosperity, individual freedom, and human rights. The envisaged change of the public opinion through those themes is insignificantly small. The public can accept or refuse one or another plan or idea of improving their prosperity and freedom, but nobody will put questions about the necessity of being prosperous or free. Therefore, the Western citizens have become largely insensitive to the concerns of the nation as a whole, about which the politicians are obliged to discuss time to time especially due to the international pressures.

Meanwhile, the politicians from the Eastern countries, and nowadays Russia, use discourses preponderantly about the national values. If their citizens seem to be responsive to their discourses, even if the politicians promote values which endanger their comfort, as it is especially the military braveness, this is not because they were easier movable by their politicians than the western people. Surely, they continue to live for their own interests, in spite of their acceptance of the political decisions. At the same time, the clear difference between the political discourses and their way of life raises their interest in discussing the political values about which the politicians talk.  More the powerful are those values, the citizens feel lesser inclined to oppose them because of their personal interests which are anytime smaller. Since the talk is an essential feature of human life and the citizens come to talk about the accepted political values, they are ready for defending them even putting their lives into danger.

Hence, it is an illusion that the promises of prosperity of the West can ever fascinate the eastern citizens fed with nationalistic discourses by their politicians. Also, it is hard to believe that the western citizens will endanger their comfort for defending their prosperous and free life only because the politicians tell them that it has come the time of considering the interests of their nations. The Western politicians should learn to speak another kind of discourses than now.