Arquivo para January, 2023
The reduction of transcendence to subjectivity
17
Jan
The idea of an absolutizing and unique thought has pursued humanity since classical
antiquity, the One will appear in almost all texts, but an almost hidden concept coming from Socrates (clearly through “All philosophy is just a footnote to Plato and Aristotle” phrase by Alfred Whitehead, in fact one could extend it to Socrates, in fact Dalrymple himself does not include Aristotle (see p. 67).
However, in addition to the problem of translation, few know Greek, and every translation is a betrayal, because we know that language is the expression of Being, and even for science we know that there is no formal truth and we have already posted using Darlymple’s texts , that there are two forms of relativism: the abstract and the empirical, so just to enter a new text, we depend on thought, although abstract dichotomies are also found in it, such as that of formal logic that is valid for mathematics and empirical logic that is valid for science of nature in general and with certain restrictions for social ones as well.
This way we can enter the text of Slavoj Zizek on “The year we think dangerously”, he is talking about 2011 both in the various occupation movements (in Europe in Wall Street) and in the Arab spring, which afterwards the absolutizing thoughts tried to reduce to misunderstandings and ironies, but there was something new and uncomfortable in those movements, and this introduces what Zizek thinks.
And without a doubt a reading more to the left than Dalrymple, but what is interesting is both the search for new paths, the fact that we return to Byzantine socialism and pre-colonial neoliberalism indicates that we are going in circles, and some thinkers look for the new in the midst to populism and polarization.
Zizek’s first important clarification to avoid footnote readings is a quote he makes from Hegel: “if reality does not correspond to the concept, worse for reality” (Zizek, 2012, p. 10), to say that all left-wing thought with Hegelian affiliation, and this includes the orthodox Marxists, are more attached to the theory of thinking, and although they wish to be heirs only to Aristotle who would be more “realistic”, there is also in Plato the idea of the sensible world separated from the world of ideas, but Careful, the eidos of antiquity has little or nothing to do with Kantian idealism, in a word eidos in Greek is image.
The divergence between Plato and Aristotle is in the representation of the real: in Plato the extromission (the image projected into us and which converges to the intelligible world) while in Aristotle coffee the intrusion, where the idea comes from the “world of contingent phenomena” and that emit copies of themselves into our interior, and are interpreted by an innate or acquired knowledge.
Differing from this original conception of Kantian principles, he points out his divergence with Frederic Jameson, and states that in Marx’s thought both the objective and subjective dimensions, not admitting the objective dimensions as ideological, “a description devoid of any subjective involvement” ( pg. 10), but both are not subject to any form of transcendence, what Zizek discusses with Kant and about what he considers “the public space of ‘world civil society’ designates the paradox of universal singularity, of a singular subject who, in a kind of short-[circuit, he bypasses the mediation of the particular and participates directly in the Universal” (pg 11), just as Kant and Hegel do not break away from the objectivity/subjectivity dichotomy to reach a truly universal transcendence.
The absence of an ascesis that reduces man to the merely human, or to use an “too human” philosophical expression, a book by Nietzsche that abandons transcendence, to try later to find it again in the eastern philosophy of Zarathustra, a path taken by many previous contemporary philosophers to the new types of transcendence that we have already mentioned from Theodore Dalrymple.
The analysis of 2011 and its revolts are important for the analysis that he makes of Hard and Negri “Crowd” and the analysis that he makes of the utopias of 2011 are important, if not the only ones, of dreams postponed, since the Prague spring, the revolts of Paris, the movements of the hippies and opposition to the Vietnam War in 1968, if the political consequences were not what was expected, they moved the cultural world for years, and we believe they can also move the scarce political ideas and universal theories about peace between peoples, with the springs of 2011, there is a lack of models of real emancipation, and realism has to do with ideas (eidos) and they are not just “practical” options because they themselves have their theoretical ideals, although rarely examined, Zizek does.
The return to the Greek Eidos, which are what we produce as images, whether from the inside to the outside (extromission) or from the outside to the inside (intromission), is important to review the ideas of our time, where did it get lost or perhaps find the treasure wanted.
ZIZEK, Slavoj (2012). O ano que sonhamos perigosamente (The Year We Dreamed Dangerously), trans. Rogerio Bettoni. Brazil, São Paulo: Boitempo.
Insanity in War and Indefinition in the Pandemic
16
Jan
The news of the War in Eastern Europe is that the struggle for the conquest of the Soledar region
had a high military cost and the city was practically destroyed with just over 10 thousand inhabitants has a strategic military significance and the consolidation of Russian positions in the Donetsk region , while the missile frigate Zircon sails across the Atlantic.
The Ukrainian defense denies dominance in the region, while the Russian one celebrates amid a controversy with the mercenaries of the Wagner command who claim that they fought in the region.
The meaning of this battle is that of a war that each piece of territory means bloody battles and still indicate a long period, unless a more aggressive and more dangerous strategy.
The inhabitants of the neighboring city of Sirversk dream of peace, but it could be the next combat, as well as the strategic city of Bahkmut for the land war.
The pandemic is experiencing days of uncertainty, neither the diagnoses nor the severity of the new variants are clear, but it is known that “kraken” is highly contagious.
Although the WHO policy is not to make a fuss and leave the measures to be taken unclear, the picture is alarming (see map)+ and the kraken variant has proven to have higher contagion rates and the effectiveness of vaccines from the WHO is not clear. first lineage.
What is expected in war and in the pandemic is that affective measures are found to save lives, avoid even greater radicalization than the current situation and give simple people hope for a future with peace and security.
Transcendence and reality
13
Jan
Of the seven chapters of “why are we like this” in Theodore Dalrymple’s book,
I started with the second in the previous post, because in my view, different from the time the book was written, this theme is more central than that of freedom in connection with religion, which is for him the first topic.
Speaking of freedom, he begins by discussing the motto “it is forbidden to forbid” and the idea that religion limits human freedom, and that life without religious transcendence (he claims that most Europeans do), is all that one has, but the fact “ is that most people fear not only the prospect of death (which philosophers believe is not entirely irrational), but also the emptiness of death itself” (Dalrymple, p. 89), but in an earlier paragraph he makes a statement important: “For better or worse, God is dead in Europe, and I don’t see much chance of a return, except in the wake of a calamity.” (pg. 89), far from an apocalyptic narrative, in the process of growth, there is something rotten as the author says and we said in the first post on the subject.
The order of the day is to enjoy life to the fullest, and this even breaks many norms of rational coexistence among humans, the cause of the environment draws a lot of attention, hunger and misery a little, but what stands out is what is characteristic of this discourse: individualism, but a theme not touched on by the author, the focus on objects and not on subjects is a consequence of the dualism of objectivity x subjectivity.
When speaking of a pagan transcendence, the one that goes in search of “saviors of the human race” (pg 92), of the transcendence of small causes; “nationalism, animal rights or feminism” (p. 93) mentions the reappearance of Scottish nationalism stimulated by the film Braveheart, but it is present in almost all over the world, now in Latin America and, in particular, in Brazil and , there is also the transcendence of anti-nationalism, such as the European project and who knows in the near future, that of Latin America, and makes an important sentence, we are “the necessity and immutability of the nation-state” (p. 97).
He analyzes the artificiality of African nation-states, which disregarded ethnic aggregations under a single nation (pp. 100-101), but without mentioning the serious problem of colonialism.
Although he cited the funerary saying of the Church of England (I’ve heard it from English atheists or from other religions), death is part of life, but his own discussion of transcendence is within the limits of Kantism (subjectivity x objectivity): “I don’t It concerns us here to discuss whether this perspective is philosophically justifiable: if God exists, and if He does, if He is interested in our actions and more concerned with our well-being than He would be with the actions and well-being of an ant, for example” (p. 85), which reveals an agnosticism that hints at religion, but without asceticism or at least religious sincerity.
Although it discusses secularization as a sub-item, pointing the Church itself to blame for the repudiation it suffers, with cases of “pedophilia”, “hypocrisy” and many other sins, which we all know is not specific to a religious, political or national category , is present in all of humanity, and in the same percentages, and if in fact a good part opts for obscurantism and anti-progress, he cites the case of Ireland, the English and colonial oppression in these countries whose religions still find public and breath. ]
In addition to the root in Western thought of isolation between subjects and objects, which are united by a “transcendence” of knowledge, making the very act of knowing a transcendence, they do not admit what is today discussed by countless philosophers, thinkers and scientists: there is something beyond the scientific and human finality of life, since life and the universe continue to infinity and regardless of human will, even if man chooses the end of his race and civilization, for “sincere” political or social reasons, which is a contradiction with the desire for a full life and happiness. There are many reasons for different types of religiosity, but for Christians nothing is more significant than what John proclaimed after the baptism of Jesus in the Jordan River (Jn 1:34): “I have seen and testify: This is the Son of God. ”, and thus we do not speak only of a transcendent and distant God, but of his presence in life and in human history, in an objective and historical way, even if one wants to deny this historical fact.
Dalrymple, Theodore (2016). A nova síndrome de Vicky: porque os intelectuais europeus se rendem ao barbarismo. Transl. Maurício G. Righi. Brazil, São Paulo: É realizações, original english 2010.
The causes of peace
12
Jan
This is the subtitle of chapter 7 “Why are we like this (2)?” of Theodore
Dalrymple’s book that we analyzed this week, topic 1 which deals in particular with transcendence, we left it for the last analysis, although the book does not end there, although this title goes to “Why are we like this (7)?” and then talks consequences, but I think we should first think about why we think that way and where did our culture go, which is the author’s essential purpose expressed in other books of his authorship.
The aspect of the causes of contemporary relativism was already discussed in the previous topic: empirical and abstract, but without overcoming in depth the dichotomy about logical (abstract) truth and scientific empiricism (valid in laboratories for specific cases) which also already has its questions both in philosophy and in science itself, see the anachronistic case of the virus, it cannot be prevented because mutations cannot be controlled and nature also reveals its strength in negative aspects, we hope that the positive thing is to rebalance the disastrous human action.
The author’s approach is interesting, but it is restricted to the European sphere, there is no analysis neither in this author nor in other Europeans there is no analysis of the colonial dispute, also in the leftmost analysis of Slavoj Žižek (I will write without the accents in the Z because for non-Slavs this is too extravagant), because in my view they all focus on state power and its palliative solutions. The peace analysis starts from the idea that the last two wars were basically caused by the conflict between Germany and France (there was the previous Franco-Prussian war, see the map), and the European Union could be a “cause of peace” since a greater harmony in Europe could destroy the reasons for the first two wars. big conflicts.
It was thought then that no one believes that “France would attack Germany, not the other way around. The resulting conclusion would be the following: without this vast European apparatus of containment, the Hun [name given to Germans during the wars] would revert to its old form” (Dalrymple, p. 111). The scenario at the time of the book seemed stable, and although it is plausible to think that greater “unity” between nations means less war, there was no thought of the possibility of England leaving the Union (Brexit, started in a plebiscite in 2017 and finalized in 2020), nor a more recent Soviet turnaround from Russia.
So the causes of peace, as we have already defended this thesis in other posts, almost always result from bad peace agreements, not just truces, but what promises a stable future, because that was how the bad agreement between Germany and France after the first World War, resulted in the Second, although the trigger was the assassination of Archduke Francis Ferdinand, heir to the already fragile Austro-Hungarian Empire and see that this region can be a trigger again once Bosnia and Serbia wave to the Russian government, and the second war ends with bad deals between NATO and the soviet empire.
The entry of countries from the east to the European Union should be distinct from joining NATO’s military force, this for example is the case with Turkey, although the threat of leaving the community remains.
However, the author points out the Achilles heel of the European Union, a “pension fund” for tired politicians who want to maintain their clientelism: “after having been defeated or losing the willingness to go through the rigors of the electoral process” (p 117).
In comparison with the Soviet state, the author says that it is possible to identify the subject fed by the EU from a kilometer and a half away: “it is a type of subject that has developed that typical countenance of the former members of the Soviet Politburo”, a tendency of the current states the left or the right, within a reasonable proposal that is a greater union between nations, which should differ from states where the appetites of its members are satisfied by those who best know how to manage their appetites, and this does not lead to a true new co-governance and true management of the public good.
So the cause of peace that would apparently come (in 2010) from a greater integration of countries, nations continue in their cultural differences, unfortunately it did not come true, the model of Pax Eterna is bankrupt.
Dalrymple, Theodore (2016). A nova síndrome de Vicky: porque os intelectuais europeus se rendem ao barbarismo. Transl. Maurício G. Righi. Brazil, São Paulo: É realizações, original english 2010.
Demographic concerns or cultural crisis
11
Jan
Chapter 2 of Dalrymple’s book analyzes the demographic question in Europe,
the Europeans of origin are aging, while Africans and Muslims who have more children grow and also the question of religious and cultural background appears, late rates of 2004 (the book is from 2010 in the original) data are, of average growth:’
“Ireland (1.99), France (1.90), Norway (1.91), Sweden (1.75), United Kingdom (1.74), Netherlands (1.73), Germany (1.37), Italy (1.33), Spain (1.32), Greece (1.29)” (DALRYMPLE, 2016, p. 28)”, considering that each couple should have two children to replace the population, not positive growth but negative.
After doing an analysis on economic power and population growth, citing as examples Singapore and Hong Kong successful economies with small populations, Denmark to cite a European example and then compares with Great Britain that colonized them, and Nigeria with a large population and low development rates despite oil, but economic analysis is not its forte.
Then he analyzes the Muslim question, which is growing throughout Europe, but at the same time becoming secularized, although there are small groups of radical groups, which is no different in this respect from Christians, see the case of Ireland, just for example, after a long analysis of the woman question, from fundamentalism he finally lands on the philosophical question and the role of relativism.
However, it will focus on logicians, and in a certain nostalgia for the period of Descartes’ Reason, since this specific type of rationalism is already practically outdated and already in Kant, long before our period of certain new philosophical scarcity (let’s explore Sloterdijk and Zizek), had already written the “Critica da Razão Pure”, his golden work.
However, the initial analysis of relativism is good, the author wrote: “there are two origins of relativism: abstract and empirical” (p. 67), the author makes a reverse criticism since empiricism is a consequence of rationalism, dreams of returns to its purity (Return, Descartes, we need you, a subitem), and in the field of abstractionism it does not criticize logicism, among its citations are Alfred N. Whitehead (from Principia Mathematica, written together with Bertrand Russerl, another logician also present in your quotes.
However, he writes at the outset, a sentence by Whitehead according to which all Western philosophy is nothing but footnotes to Plato’s philosophy, but this is also valid for logicism, another truth also said also said
by Whitehead is “there are no whole truths: all truths are half truths”, however, logicism is based on the binary False and True.
If empiricism did not fully respond to pure rationalism, neither did abstractionism, and it can be said that pure abstractionism is exactly the logicist, since neologicism, for example by Kurt Gödel, admits its logical contradiction, expressed in its paradox that every axiomatic system (formal logic) is either complete or consistent, it cannot be both at the same time.
However, there are profound things in his analysis of rationalism, for example, when quoting Thomas Khun and stating that science had “epistemological” feet of clay, Kuhn appealed to the fact “to those intellectuals who felt vaguely guilty for not understanding anything about science …. , but on a deeper level he appealed to those intellectuals who deprecated the West in general, and Europe in particular, as the originator of science”…. And so: “The more meticulous the self-deprecation, the more generous, open and progressive a person would be” (p. 71) and this is even among those who idolize science.
So it is not the author’s conclusion, but ours, he tries to rebuild this moral field with “dissemination of doubt”, “the multiculturalism of everyday life” and the “choice of the greater good”, and whose apex is a love of freedom (yes it is important, but it has no moral asceticism in it), citing Shelley’s empirio-anarchism by Walter Bagehot in Estimations in Criticism: “the love of liberty is peculiarly natural to the mere impulsive mind [such as his]. He bristles at the idea of a law; enjoys imagining that he doesn’t need it [….] The government seems absurd to him – a demon…” (Dalrymple, 2016, p. 81).
It is a youthful criticism of the state, and does not enter into the discussion of a strong, mediating or minimal state, but it is right to say at the end of chapter 5: this was exceptional in Shelley’s time (passage from the 16th century to the 17th century ) in which the thoughts of our time seem to be trapped (according to Dalrymple, almost a norm).
Dalrymple, Theodore (2016). A nova síndrome de Vicky: porque os intelectuais europeus se rendem ao barbarismo. Transl. Maurício G. Righi. Brazil, São Paulo: É realizações, original english 2010.
There is something rotten
10
Jan
This is the title of the first chapter by Theodore Dalrymple in the book
“The new Vicky syndrome – why European intellectuals surrender to barbarism” (É Realizations, 2016 in portuguese, english original 2010), for those who do not know Hamlet’s phrase about the kingdom of Denmark from which he was a prince, the tragedy written between 1559 and 1601, which talks about the murder of the king, father of Hamlet by his brother Claudius who wants the throne and queen Gertrude (the poster beside the film Hamlet directed and written by Michael Almereyda, 2001) , whose adaptation was criticized but I liked: “the idealism of a young man destroyed by the corruption existing in the world” says a synopsis.
He speaks of a richer Europe with greater life expectancy, recalls that Keats, Schubert and Mozart died young (25, 31 and 35 years old respectively), that “the increase in wealth and physical standard of living was impressive in Europe in the last decades” (Dalrymple, 2016, p. 17), and despite this “there is a widespread sense of imminent obliteration, or at least decline, permeating Europe” (p. 18) and I add, of a war with Russia or of an increasingly possible social conflict, now also in England and France.
In order not to wander into psychological cultural ideas and philosophies, some facts cited by Dalrymple, after 12 years of his book (the original in English was published in 2010), seem to correspond to the facts, despite his conservatism cites a “beautiful example” of the Patrick Besson’s book called Haine de la Hollande. Besson sympathizing with the Serbs when NATO launched an offensive against Serbia “as to the subsequent trial of Slobodan Milosevic as major mistakes” and says that NATO “recurred to the very same crimes of which Serbia was accused” (p. 13), to this refers to the previous post when I say use gasoline to put out the fire, and refers to the Netherlands because the jury was in The Hague.
He makes a curious and intelligent sentence about history, which seems to confirm current facts: “fanaticism is resentment in search of power; consumerism is apathy in pursuit of happiness” (p. 15), we talked the week before about what we mean by joy and here it becomes clearer that it cannot be compared to the success of fanatics or the melancholy apathy of those who seek the pleasures of consumerism .
All of this is a preface and precedes chapter 1 “Algo de rotten” which we explained the origin at the beginning, already quoted from the second paragraph a brief summary of the opulence and the fall of what Peter Sloterdijk called the “Empire of the Center” and he also describes the detour from Europe in “If Europe woke up”, we have already made some scores in posts here on this blog.
Among several aspects that the book points out, the topics on Anxiety and Weakness must be read in full to be well understood, its sentence of what is “rotten” can be read when it points out that there is an awareness that the difference “between Europe and good part of the rest of the world, both in terms of wealth and achievement in other spheres, dramatically declines, and in some areas it has reversed, causing the appearance of a major nuisance, even if it was considered inevitable in the long run* ”(here the footnote quotes Disraeli from 1838), and concludes: “no one likes to lose positions in the hierarchy of things” (Dalrymple, 2016, p. 21).
Disraeli’s quote from 1838 when he foresaw that “England will not be the factory of the world”, and this can now be extended to Europe and the rest of the world in relation to food products.
I cite here a work that I came into contact with when I was in Portugal and for which I wrote two texts: “Repensar Portugal”, when the cultured and eclectic priest Manuel Antunes said of Portugal after Salazarism, that it should return to the European continent and forget the ex- colonies, this should apply to the entire European continent now in a dramatic crisis and with threats of totalitarianism and war.
Dalrymple, Theodore (2016). A nova síndrome de Vicky: porque os intelectuais europeus se rendem ao barbarismo. Transl. Maurício G. Righi. Brazil, São Paulo: É realizações, original english 2010.
War, brazilian intervention and pandemic
09
Jan
Although the Russian government has decreed a unilateral ceasefire due to
Christmas, which is celebrated there on Kings Day (which was yesterday), the war scenario is very worrying: a frigate (named Admiral Gorshkov, but there may be others navy´s movements) will sail across the Atlantic, Indian and Pacific Ocean´s, with nuclear Zircon missiles, which are hypersonic and difficult to be captured by anti-missile radars.
The American government and NATO have said that they can bomb Russian territory, although Ukraine has already done so surgically reaching weapons points or military troops, now the threat is general.
In Brazil, after a day of demonstrations with invasions of the Planalto Palace (house of government), STF (Federal Court) and Legislative Assembly, the federal government decreed federal intervention in the Federal District, using Art. 34 of the Brazilian constitution, which in the third item says: “maintenance of public order”, intervention is when a higher body intervenes in a lower body that in a normal situation enjoys autonomy, that is, it is an exceptional act.
The pandemic, although enjoying stability in the country, registers a 25% increase worldwide, so being treated only as covid-19 is an understatement, although the symptoms are milder, also due to vaccination, the new variants are much more transmissible than the previous ones and Kraken (XBB.1.5) is starting to stand out, a subvariant of Omicron already present in 25 countries, with the first case registered in Brazil three days ago.
The WHO statement was “XBB.1.5, a recombination of the BA.2 sublines, is increasing in Europe and the United States, has been identified in more than 25 countries and WHO is closely monitoring it”, said its Director General, Tedros Adhanom Ghebreyesus.
It would be necessary to increase vaccination, in Brazil children have a high delay, and to quickly start inserting second-line vaccines, since the current ones are not effective for the new variants.
It is expected in the world, and especially in Brazil in this moment of tension, greater serenity and dialogue, barbarism does not solve anything, it is like putting out a fire with gasoline.
Success and joy
06
Jan
Anselm Grün begins this chapter making a counterpoint, as both the German
Jewish philosopher Martin Buber who said “Success is not a term from God”, and the famous psychologist Carl Jung who said that success is the greatest enemy of the transformation of the human being is a life full of successes, the monk ends by saying that “success is part of life” and we should be happy about it (Grün, 2014, p. 73).
He considers that we can “enjoy the moment”, a joy of gratitude, a “free gift, not a merit, it is something that I perceive and am happy knowing that it happens and passes” (Grùn, 2014, p. 74).
Then he corrects and says that joy is mainly associated with creativity, quoting Aristotle and Erich Fromm, “we are satisfied with a job well done and when we realize that we have accomplished something today” (p. 75), and completes that artists are “great connoisseurs of this joy”.
Thus, there is a difference between Euphoria and true Joy, what is sought today at concerts, gyms and beauty clinics is a fleeting, fleeting success, especially when one is not looking for health and well-being. this joy that remains, I would call joy.
Recognition is also important, but it will not come from the powerful, greedy or vain, they look for spotlights and committed or even purchased success, it is not wrapped in true joy because it arises from ephemeral values and truths and therefore, that pass, but that wise minds and hearts know how to find.
In the biblical passage, the birth of Jesus, in a humble place in a small town of Bethlehem, and the recognition first by humble shepherds from the countryside and later by “kings” from the east, a clear allusion to distant peoples and of other beliefs, which announces a real joy, a jubilation and what we should remember at Christmas and the year that begins, this that can give us real joy.
This day is Christmas in Russia and declare stop war for this days.
Grün, Alselm (2014) Viver com Alegria (Life with joy). Brazil, Petrópolis: Vozes.
Obstacles to joy
05
Jan
Certainly the opposite of joy is sadness, but the problem is not the certainty that
we will have many difficulties and sadness in life, the problem is not knowing how to deal with it.
Several psychologists point out that the problem with current family education is not letting the children or relatives or even aggregates that make up the contemporary family circle learn to deal with the loss, obstacles and sadness of life, I remember my father who on his deathbed death asked about a son who had not yet come to see him, only later left in peace.
In Anselm Grün’s book he recommends reading “Happy John” (Hans im Glünck) by the Grimm Tales (Cinderella, The Little Thumb, Hansel and Gretel, etc.) where the character expresses that he does not need gold, strength or despite the success of the work, when he lost the stones he was sharpening scissors in a well, the last thing he had left, he jumped for joy and thanked God for the grace to get rid of those stones.
My second annual purpose book “The new Vicky syndrome” by Theodore Dalrymple, which talks about European barbarism, also points to a cultural background of unhappiness, now social, in readings he does on dating sites, they arose because people are trapped in small universes, although they are in crowds at concerts, parties and nightclubs (note that it is not specific to the virtual world, as some authors indicate), they will eagerly look for a way out of the illusion on social networking sites.
Among several essays, the author cites two cases of Muslims, a man and a woman who, when describing the type of people they are, say this: “I am a distracted and relaxed guy. I’m quite sarcastic and I have a great sense of humor. Sometimes I’m a child, but I know when I have to be serious. I believe we have our ups and downs, but we should try to see the best in people… I like to get in my car and go… Keep up with the changes in the world. I like eating out, going to the cinema, bowling, pool and cricket” (Dalrymple, p. 42), trying to be a Muslim, “trying to become a five a day” (Muslims pray 5 times a day) ), according to the author, in the United Kingdom many declare themselves religious, it is still a synonym of reliability.
Another case that he cites, on the next page, is that of a Muslim woman, who says on the website: “Hi, guys, I am a woman who likes to have fun, I have my feet on the ground and I don’t judge people”, as if I had already excuse for the posture of some Muslims of judging people (“the infidels”), but what the author wants to point out is that everyone wants to apologize for something, they are trying something and rarely define themselves, the fact of being Muslim is just an example could be any other religion, or in the case of political polarization, any ideology.
The theme of doctor and psychologist Anthony Daniels (Dalrymple is a pseudonym) is the malaise of culture and the adherence of intellectuals to a certain type of barbarism, which we will make some notes on next week, but I will link here the theme of joy, which must be and it can only be something interior at this moment in history, since a civilizing crisis reigns externally and we try to explain its reasons and foundations.
It is possible, in the midst of an individual or social crisis, to find reasons and motives to maintain joy and help humanity to find paths that lead to truth and happiness.
Dalrymple, Theodore (2016). A Nova syndrome de Vicky (The new Vicky syndrome – why European intellectuals surrender to barbarism). Trans. Maurício G. Righi. Brazil, São Paulo: É Realizações.
The nature of joy
04
Jan
This is the name of the second chapter of the book “live with joy” by Anselm
Grün, the idea of something physical (nature) of joy seemed strange, but from the beginning the author quotes Aristotle, who sees in joy the fullness of life, as “an energy that drives and awakens life in people”, and thus “those who feel inner joy in what they do, this one obtains, at work, the joy of life” (page 15).
Thus he removes the purely spiritual alveolus to incarnate it “it is the expression of a life in which we deal with the difficulties that arise and develop all the capacities that God has given us” (p. 16).
Psychologist Verena Kast mentions that she defines it as an “elevated emotion”, textually “animates us, stimulates us, gives us a certain lightness, and also generates unity between people” (pgs. 16-17).
Psychologist Verena observed this in many therapies, and in her I found a definitive vision of nature, according to Verena the decisive condition for joy is “to be absorbed in an act, in an activity, in a moment” (p. 17).
After developing the state of joy, as something that “we don’t even realize”, she observes that joy has a healing power: “the question is to know why we tend to pay more attention to the sadness than to the joys we have” (page 18), and points out that one of the factors may be the excessive attention given by parents as children, so we are saddened to “get attention”.
Finally, remember that it is healthy and sensible to assume positive attitudes, both remembering past joys and obtaining them in our life here and now.
Laughing even in difficult situations is not an alienated attitude, but a proactive one.
Grün, Alselm (2014) Viver com Alegria (Life with joy). Brazil, Petrópolis: Vozes.
