luni, 18 martie 2013

Preparation for sincerity



The words used in direct orders are the only ones about which we can be sure that they are efficient.

It can be supposed that the birth of language was caused by the need of giving orders.

And maybe there is right to say that our actual long speeches which claim to be communicative or to share information with others conceal in fact the desire of giving orders.

When we keep silence and speak only to ourselves, it would be a way of giving orders to us. We easily accept to receive orders from ourselves, so that the words we silently speak prove to be more efficient than those we address to others.

So efficient they are, that we become enclosed in our inner discourses. Therefore, we cannot be something else than our words and we forget the habit of using them for deceiving our intentions of giving orders. In this way, the silence teaches us the sincerity. But such sincerity is not well received by other people, who are rather accustomed to be gently lied.

vineri, 15 martie 2013

Meaning of life for a while


If the life as a whole cannot have a meaning, we live many short periods of time about which we are confident that they have one.

Our confidence is not expressed through words, but by the purposive concern to fulfill all the goals of a certain period of time. And if the life had a meaning, it should be lived more than expressed.

When we add a long reflection on the meaning of such limited episode of life, it might appear the thought that that episode is actually meaningless.

But when we add just a short reflection, the meaning of a present episode of life only spreads to the next one, forcing its beginning.

Those who succeeded in accumulating a long series of episodes without long reflecting on them cannot be stopped of seeing a meaning of life even when the series is interrupted.

For the habit of living meaningfully makes someone to imagine that his or her entire life has a meaning, too. The power of that habit proves to be so great, that we are ready to believe in dreams and hopes which falsely represent a meaningful future of our life.


luni, 11 martie 2013

Regrets for lost ideals



It is always hard to discover who is responsible for the fact that someone’s life has not attained his expectations.

The dreaming mind which establishes ideals of life is far from the real life. And the notion of responsibility belongs to the real life as like as the real conditions of existence which cannot be seen while we conceive ideals. For talking about responsibility, there must be identified a fault in the real life.

If we look to the real life, the most common reason for which the personal ideals are lost is the social life. We cease to be interested in achieving our goals because the world of other people is never interested in paving the way for those who live only for their own ideals. They put hindrances to someone’s individual ideals especially when they love him. Who could admit that his beloved to be lost in his individuality?

And again love teaches us that the social relations are finally mindless experiences. Nonetheless, the act of living is mindless, too. Therefore, those who lose their ideals because of the social life stop the work of their idealistic mind. According to a positive interpretation, that means that they simply live their mindless life. And nobody can be judged for living, nor the people who attract someone to live with them.

If someone regrets the losing of his ideals by identifying responsible persons or by blaming himself, we can easily discover that his regrets conceal dissatisfaction with the life as such. And such dissatisfaction is always tempered by onward living.

vineri, 8 martie 2013

Theoretical explanations


Even if we are reared and trained with theoretical explanations of physical things, the readiness by which we accept them should stem from a common attitude towards surrounding things. Namely, it should be an attitude similar to theoretical insights.

A condition for such an attitude is that of finding the objects of knowledge unmoved and unchangeable, as they are in the theoretical explanations. But when we find them so, they are not objects of knowledge, but rather causes of our boredom.

Being bored by the same objects, we do not think of them, but of ourselves. The great questions about life and self raise as consequences of the long periods when humans meet the same objects. And the impossibility of finding satisfactory answers to them imbues us with feelings of enmity against those same objects which provoked our states of doubts. Thus, the best recipes of leaving the states of boredom suppose the abandonment of the same things for meeting other people or things.

If we return to the theoretical explanations of physical things, we might observe that they also cause boredom to many of us.  Though, it is a different sort of boredom. The prestige of theoretical explanations does not allow us to deny their importance for turning to ourselves, nor to dismay the explained objects. We are just kept silence for hearing and repeating them, sometimes with the risk of living an unquestioned life.