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    <updated>2008-07-07T18:25:14Z</updated> 
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    <subtitle>Feed Your Mind!   Civil, intelligent exchange of ideas on philosophical topics. 

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    <entry>
        <title>I don&#39;t know who you are yet, but we will love forever</title>   
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        <published>2008-07-06T22:46:59Z</published>
        <updated>2008-07-07T18:25:14Z</updated>
    
        <author>
            <name>Charmagne Coe</name>
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        <p>I&#39;ve been purposefully meandering on a spiritual path for several years now. I know there are things that I have left behind maybe for a while, maybe permanently, pieces of religion that confused and debilitated my life. I&#39;ve come across so many illuminations which have reconfirmed what continues to feel right:&#160; the most important thing is to love. Such a simple sentence of words with such a powerful meaning. Yet this gentle phrase about love has been reduced, nay, actually ATTACKED by many religions which pursue power and domination of the very real soul, and in that pursuit have created empires to hate, ethnocentrism, pride and many more negatives which set human against human. There is a path which moves away from that kind of darkness and I think it is an obvious one. Universalism speaks quietly to my heart. In light of all of these most recent thoughts, I continue to paint and think and mull through colors... </p><p>Forgive the dullish lighting as it is still in the stuio and not under a proper light source, but you get the idea! This is in progress, &quot;I don&#39;t know you, but we will love forever&quot;:<br />

    
    
    
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<br />This I finished a couple weeks ago. &quot;Wounded&quot;, watercolor with ink and pastel, 140 lb archival paper, 10″ x 7″. <br />

    
    
    
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<br />
<div><br /></div>
<div>The above painting was done during this last bout of illness... sometimes all we desire is a sense of that maternal/spiritual energy around us to help and heal.<br /><br /><br /><br />
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<div><br /></div></p>   <p style="clear:both;"> 
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        </content> 
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    </entry> 
    
    <entry>
        <title>Cheerful Despair</title>   
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        <published>2008-07-05T23:38:35Z</published>
        <updated>2008-07-08T23:12:19Z</updated>
    
        <author>
            <name>Koios</name>
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        <p>I often use terms that seem to really bother people: nothingness, chaos, suffering, meaninglessness, despair, etc. Why do these terms, which are so embedded in my philosophy, bother people so much? Well, most people seem to thing that there is something as opposed to nothing: God created everything with a purpose and a meaning. I, on the other hand, think all we have is nothingness and that everything is intrinsically meaningless. Depressing isn&#39;t it? I don&#39;t see it as depressing, although I definitely understand how people can&#160;see my thoughts as depressing. But, I feel that my thoughts are more in tune with reality: God is dead; the universe could care less about us; reality&#160;lies in&#160;nothingness and is utterly meaningless.</p>
<p>However, like the Existentialists, I don&#39;t see this reality as depressing; instead, I see this reality as quite liberating and empowering: Life is what we make out of it, what we make it to be; Change comes from us; We are responsible for how we act and behave; It is our fundamental job as human beings to create meaning; We are the basis for everything, good and bad; We have one life--live it with a dignified purpose. Often, I am asked how I can be happy if I see life, the world, in such a depressing way. </p>
<p>I know I&#39;ve been quoting a ton from Comte-Sponville&#39;s book, but I think he answers this common question in an eloquent and accurate manner.</p>
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<p>What can people hope for who have never believed in God or who have ceased believing in him? Nothing--that is, nothing absolute or eternal, nothing beyond the &quot;darkest reaches of death,&quot; as Gide put it--which means that all our hopes for this life, no matter how legitimate (less war, less suffering, less injustice) run up against that ultimate nothingness; it engulfs all, joy and misery alike. That makes one more injustice (the fact that death strikes innocent and guilty alike) and one more misery, or several (one for each period of mourning in a person&#39;s lifetime). It condemns us to seeing life as tragic--or, if we seek oblivion, as entertainment. Such is the world of Lucretius, the world of Camus and our own world: Nature is blind; our desires insatiable; only death is immortal. This by no means prevents us from struggling for justice, but it does prevent us from believing in it completely or believing that its triumph can be permanent. In a word, Pascal, Kant and Kierkegaard were right: There is no way for a lucid atheist to avoid despair...</p>
<p>Pascal summed it up brilliantly: &quot;So it is that, instead of living, we hope to live,&quot; and that, &quot;forever preparing for happiness, it is inevitable we should not know it.&quot; I wanted to break away from that &quot;inevitable&quot; by working out something I called a wisdom of despair. In the Western tradition, such a wisdom would be akin to that of the first Epicurians or the Stoics, and, later, to Spinoza; in the Eastern tradition, it would derive from Buddhism or the Samkhya. (&quot;Only the despairing can be happy,&quot; says one of the Samkhya Sutras, &quot;for hope is the greatest torture, and despair the greatest joy.&quot;) Once again, this is only superficially contradictory. Wise people wish only for what is or for what depends on them. What good would hope do them? As for foolish people, they wish only for what is not (this is what distinguishes&#160;hope from love) and for what does not depend on them (this is what distinguishes hope from will). How can they be happy? They never stop hoping. How can they stop fearing?</p>
<p>&quot;There is no&#160;hope without fear,&quot; wrote Spinoza, &quot;and no fear without hope.&quot; We&#160;usually think of serenity as the absence of fear, but it is also the absence of hope; thus, it frees the present moment for action, knowledge and joy! This attitude has nothing to do with passivity, laziness or resignation. To wish only for what depends on us (to want) is to give ourselves the means of making it happen. To wish for what does not depend on us (to hope) is to condemn ourselves to powerlessness and resentment. The path is clear enough. The wise act; the foolish hope and tremble. The wise live in the present, wishing only for what is (acceptance, love) or what they can bring about (will). Such, indeed, is the spirit of Stoicism and of Spinoza. Such is the&#160;spirit of all wisdom, no matter what the doctrine. It is not hope that spurs us to action (how many people hope for justice but do nothing in its favor?); it is will. It is not hope that sets us free; it is truth. It is not hope that helps us live; it is love.</p>
<p><strong>Thus, despair can be a bracing, healthy, joyous attitude</strong>. (Emphasis added.)&#160;&#160;</p></blockquote>   <p style="clear:both;"> 
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        </content> 
    <category term="religion" scheme="http://thought.groups.vox.com/tags/religion/" label="religion" /> 
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    <entry>
        <title>Hitchens, you fat fraud, you supported the killing, maiming and displacement of millions of people.</title>   
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        <published>2008-07-05T09:23:42Z</published>
        <updated>2008-07-06T04:42:18Z</updated>
    
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        <p><a href="http://www.alternet.org/rights/90292/?page=entire">http://www.alternet.org/rights/90292/?page=entire</a></p><p><span style="font-size: 1.5625em;">Warmongerer and neocon Christopher Hitchens just noticed that waterboarding is torture!
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<p><br /><span style="font-size: 1.5625em;"></p></span><p>Stop the presses! Christopher Hitchens just noticed that waterboarding is torture!</p><p>Hitchens announced the news like he&#39;d brought it down from Mount Sinai, in a <a href="http://www.vanityfair.com/politics/features/2008/08/hitchens200808"><em>Vanity Fair</em> article</a>.
&quot;Believe me,&quot; he told a waiting nation, &quot;it&#39;s torture.&quot; Well, yeah. It
usually is, when it happens to you. When it happens to somebody else,
it&#39;s &quot;extreme interrogation.&quot; I thought everybody over the age of 5
knew that, but as usual, I misoverestimated the media. Hitchens&#39; tame
little torture session is the biggest S&amp;M video on the web since
&quot;9½ Weeks.&quot;</p><p><a href="http://www.dailymotion.com/video/x5zs17_hitchens-water_news">Hitchens&#39; video</a>
is totally fake -- there&#39;s even soft-rock background music playing on
the video, better music than you usually get at the dentist&#39;s office,
and his &quot;interrogators&quot; treat him more like a client getting a mud pack
at a spa than a real suspect in Iraq. That makes it even more
disgusting that Hitch caved in after only 11 seconds of having water
poured over a towel on his face. Eleven seconds! Think about the
timeline here: For five long years he supported this stuff when it was
happening to other people. Once it happened to him, he needed exactly
11 seconds to see the light.</p><p>Of course if Hitchens had been a
real Iraqi suspect, they&#39;d never have had to waterboard him at all.
They do that to tough suspects, not wimps like him. In a real torture
cell, everything would be a lot tougher from the start. For example,
Chris wouldn&#39;t be in the nice dress shirt and slacks he&#39;s wearing on
the video. He&#39;d be naked -- a gross image, what a lifetime of booze and
lying does to the body, but we have to be hard-nosed here -- because
keeping the prisoner naked is basic interrogation strategy, especially
with a culture as horrified of gettin&#39; nekkid as Arabs are. You&#39;ll
recall that in those Abu Ghraib pictures, the prisoners were naked.</p><p>So
that&#39;s fake already, and the video gets faker as it goes. The guys
&quot;interrogating&quot; him are fat, middle-aged, mild-mannered dudes. They
don&#39;t even yell at him. A real suspect in Iraq would be snatched off
the street, smacked around until he passes out, stripped and dumped
into a cell with a hood over his head. He wouldn&#39;t be able to sleep off
his misery, either, because sleep deprivation is one of the oldest,
most effective tortures. The interrogators would maintain this schedule
for hours, days, weeks, depending on how well and how soon the victim
breaks down. When they think he&#39;s ready -- like, they notice with
satisfaction that he screams like a steam whistle every time he hears
footsteps in the corridor -- they drag him out of his cell and strap
him onto that waterboarding table.</p><p>Well, Chris is a busy man and
didn&#39;t have time for all that background research, so what you see in
this video is a guy who hasn&#39;t been so much as slapped or yelled at.
Who probably just finished a 10-martini lunch at some upscale
restaurant. That&#39;s ridiculous enough, but the interrogators make it
even more ridiculous with their little introduction to the torture
session. One guy says, &quot;All right, listen up, I&#39;m going to give you
some instructions ...&quot; Then he tells the fat man on the table, &quot;We&#39;re
going to place metal objects in each of your hands,&quot; and if he feels
&quot;unbearable stress&quot; at any time, all he has to do is drop the objects
and they&#39;ll stop.</p><p>I&#39;ve had dentists who did root canals on me
without being that nice; they stuck to &quot;this is going to hurt.&quot; More to
the point here, putting the victim in &quot;unbearable stress&quot; is, uh, the
whole point of torture, or &quot;extreme interrogation,&quot; or whatever you
want to call it. The last thing you&#39;d ever do is give the victim a
sense of power, like he can stop the process by dropping a &quot;metal
object&quot; on the floor.</p><p>That kind of etiquette is what you get from
those expensive dominatrixes English dudes like to get whipped by, or
those nerf BDSM sites that talk about &quot;consensual power exchanges.&quot;
What reminded me most of those BDSM sites is the &quot;code word&quot; they tell
Hitchens he can use to stop the waterboarding: &quot;That word is red,
R-E-D.&quot; They ask him if he understands and he says, &quot;Yes, sir.&quot; That
&quot;sir&quot; only added to the ridiculous porn feel here, like Hitchens was
paying a hundred pounds an hour to have Baron Whipsong or Lady Cruella,
whichever way he likes it, wear out their riding crop on his eager
little bum.</p><p>The real thing isn&#39;t nearly so nice. After you&#39;ve
been beaten on bruises (which hurt more each time) for a few days, they
slam the cell door open, screaming abuse at you, kick you to your feet
and take you down the corridor, slamming your head into the walls as
often as they feel like it, and strap you down. And all the time
they&#39;re screaming: &quot;OK, you worthless (Arabic obscenity here) -- We&#39;re
through with you! We don&#39;t even want you any more! Ever drown before,
(obscenity)? Ever go swimming head-first, (obscenity)?&quot;</p><p>If you
remember &quot;The Big Lebowski,&quot; you can get a better idea of what
waterboarding is like by remembering the scene where the Dude walks
into his bungalow, where Jackie Treehorn&#39;s yuppie thugs are waiting for
him. The blond one grabs the Dude&#39;s hair and runs him headfirst into
the toilet, screaming, &quot;Where&#39;s the money, Lebowski? Where&#39;s the money,
shithead?&quot; See, the point is to show overwhelming, terrifying power
over the suspect, not give him little safety words.</p><p>But all that
niceness doesn&#39;t matter once the torturer&#39;s helper takes a plastic milk
container full of water and pours it, bit by bit, over a towel covering
Hitch&#39;s face. The &quot;metal object,&quot; whatever it is, drops after 11
seconds. And of course these fake interrogators are all over Hitch,
making sure he&#39;s OK. That&#39;s also totally fake, but why bother listing
any more fake features of this nonsense? The truth is that anybody
who&#39;s been through as much dentistry as I have knows that nobody holds
out under torture. It&#39;s not just the pain, it&#39;s the fear of the pain. I
used to try to be a hero like the ones in my war books every time I
went to have a root canal from the mean old Armenian who did our dental
work. He scrimped on the Novocain, so I had plenty of scope to
practice. And I learned the same thing any sane person knows by the
time they grow up: Nobody can resist torture. Just like anybody knows
what having water poured over a towel on your face is like: It&#39;s like
drowning. Duh. Anybody who wanted to know that already knew it.</p><p>So
why does Hitchens make such a big show of just realizing it now, after
five years of supporting it? To me, the answer&#39;s easy: He&#39;s withdrawing
from Iraq, making a big Jesus-on-the-cross demonstration, like a public
punishment, for supporting the war all this time. By getting himself
tortured in this half-assed way, he gives himself a reason to see the
light, desert from the Neocon forces before it&#39;s too late. Karl Rove
won&#39;t be happy, though, because the last thing the GOP wants is for
people to start realizing what we&#39;re actually doing in Iraq. Reminds me
of the debate about abolishing flogging with the cat-o&#39;-nine-tails in
the British Navy. The first time the bill was introduced, everybody
laughed at how ridiculous a notion that was. Then somebody thought of
having a real cat-o&#39;-nine-tails introduced to the House of Commons, a
bloody old Exhibit A. Nobody said a thing; they just voted unanimously
to forbid it.</p><p>That&#39;s all it takes to change anybody&#39;s mind about
torture, getting one little 11-second whiff of it, even if it&#39;s nowhere
close to the real thing. The interesting thing is not that Hitchens
changed his mind; it&#39;s the strategic thinking that made him decide to
do it now. The timing of this little martyr is the key here, and what
it tells you is that Hitchens is declaring martyrdom and getting out.
He just unilaterally withdrew from Iraq, and in only 11 seconds.</p><p><br /></p><p><br /> <div><br /></div></p>   <p style="clear:both;"> 
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    <category term="hitchens" scheme="http://thought.groups.vox.com/tags/hitchens/" label="hitchens" /> 
    </entry> 
    
    <entry>
        <title>Very, very interesting read. Not another anti US rant, but telling it like it is from (gasp) Murdoch</title>   
        <link rel="alternate" type="text/html" title="Very, very interesting read. Not another anti US rant, but telling it like it is from (gasp) Murdoch" href="http://thought.groups.vox.com/library/post/6a00d4142cb7986a4700fa968488be0002.html?_c=feed-atom-full" />  
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        <published>2008-07-05T08:21:23Z</published>
        <updated>2008-07-09T03:01:21Z</updated>
    
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        <p><a href="http://www.theaustralian.news.com.au/story/0,25197,23968711-7583,00.html">http://www.theaustralian.news.com.au/story/0,25197,23968711-7583,00.html</a></p><div id="section-header">
				
				<h1 class="section-heading">Nirvana out of American reach</h1>
			
				
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	 <div class="module article" id="article" style="font-size: 1em;">
					
		<div class="module-subheader"><p>Paul Kelly, Editor-at-Large
			| <em class="timestamp">July 05, 2008</em>
		</p></div> 
	 <div class="module-content" id="article">
						
	<p class="intro"><strong>THE
energy, financial and political woes that grip the US signal a decisive
shift in world power, mocking the liberal delusion that Barack Obama or
John McCain can return American prestige and power to its pre-Bush year
2000 nirvana. There is no such nirvana. There is instead a new reality:
the greatest transfer of income in human history, away from energy
importers such as the US to energy exporters; the rise of a new breed
of wealthy autocracies that cripple US hopes of dominating the global
system; and demands on the US to make fresh compromises in a world
where power is rapidly being diversified.</strong></p>
	
	<p>Far from
the Obama-McCain contest being America&#39;s saviour, it has another
dimension entirely: evidence of the generic failure of the US political
system. The US struggles but seems unable to confront the world that
exists. It slips into pessimism while fooling itself another
irresistible revival is just around the corner. But the structural
trends offer a different conclusion. </p>
<p>Despite cyclical fluctuations, world oil and energy prices will stay
high, driven by long-run changes in supply and demand. This provokes a
global wealth redistribution without precedent to oil exporters, mainly
in the Middle East and Russia, that marches in tandem with China&#39;s
export-driven current account surplus. It is an extensive transfer of
economic power away from the US to nations that are not mainly
democracies, a dynamic that is the subject of agonising review in
seminars and debates in the US. </p>
<p>Flynt Leverett, former director of Middle East Affairs on the
National Security Council, says: &quot;The international economic position
of the United States has deteriorated substantially since the new
millennium. The big trends in global finance and energy markets are
working against the US. There isn&#39;t any solving this problem in terms
of making it go away. These are ongoing realities. The energy picture
is not going to change: it is here to stay.&quot; </p>
<p>World oil prices have risen from $US16 a barrel in 2001 to $US140
($145.50) a barrel today. No respite is in sight. This week the
International Energy Agency warned that the oil market would stay tight
for the next five years, with the capacity to expand supply severely
restricted. Non-energy-rich developing nations will be crippled and
confront recessions, dislocation and violence; giants such as the US
will face deep political and economic adjustment. Australia is both a
winner and a loser as its coal and gas export prices rise and it pays
more for petrol; but it is a big winner overall from the broad-based
commodity boom likely to run for decades. </p>
<p>Writing in the May-June issue of Foreign Affairs, US strategic
analyst Fareed Zakaria, whose new book The Post-American World is
reviewed in The Weekend Australian Review today, puts the oil trend
into a wider context, arguing that the third great power shift of the
past 500 years is under way. </p>
<p>The first was the rise of the Western world that began in the 15th
century; the second was the rise of the US in the late 19th century;
and the third is what analysts call the rise of the rest. This is the
shift in power to parts (but not all) of the developing world that are
&quot;experiencing rates of economic growth that were once unthinkable&quot; and
whose total gross domestic product surpasses that of the industrialised
nations. Countries driving this structural change are China, India,
Brazil, Russia, the Organisation of the Petroleum Exporting Countries
and Gulf nations, and parts of Southeast Asia. </p>
<p>This points to a more complex global power structure, unlike the
duopoly of the Cold War or the brief US unipolar period post-1989 that
so deceived US President George W. Bush. For Zakaria, &quot;on every
dimension other than military power - industrial, financial, social,
cultural - the distribution of power is shifting, moving away from US
dominance. That does not mean we are entering an anti-American world.
But we are moving into a post-America world.&quot; </p>
<p>Opinions are divided about the strategic consequences. In his new
book The Return of History and the End of Dreams, US analyst Robert
Kagan argues that &quot;the world has become normal again&quot; with the smashing
of hopes for a post-1989 liberal international order based on
democratic values and US dominance. Instead, Kagan argues, the future
will witness a range of powerful nations aspiring to be global or
regional powers - Russia, China, India, Japan, Europe and Iran -
working in various forms of co-operation and competition with the US. </p>
<p>Energy and financial trends are reinforcing. Sovereign wealth funds
from nations with a current account surplus have more than $US3trillion
in assets and this figure will grow to $US12trillion by 2015. The
biggest funds are those of China and the Gulf Co-operation Council.
This technique, in one form or another, is followed by China, Saudi
Arabia, Kuwait, Singapore, Brazil and Russia. Leverett says the GCC
will surpass China to &quot;become the world&#39;s most important investor&quot;. </p>
<p>Western oil companies own only about 8 per cent of proven oil
reserves. Energy-rich governments and national oil companies own more
than 80 per cent, a significant structural shift since the 1970s. As
demand for energy continues, the cash reserves of oil exporters and
their sovereign funds will expand dramatically. This drives a transfer
of global financial power and creates huge imbalances. </p>
<p>Where do such funds go? They finance America&#39;s excess of consumption
over savings. The US needs about $US2 billion each day to finance its
trade deficit. These funds are coming, increasingly, from the energy
and export-strong developing nations courtesy of their governments,
which control sovereign wealth fund strategies. Going into US bonds and
securities, such investments constitute a heavy US dependence on the
developing world&#39;s trade surplus nations. </p>
<p>In his comments this week to the Carnegie Council workshop in New
York, Leverett said that when US politicians talked about achieving
energy independence, &quot;either they don&#39;t understand how stupid that is
or they do understand and say it anyway&quot;. He argued that the classic
remedy to confront the US&#39;s declining currency was to raise interest
rates and balance the budget, but there was no sign &quot;that either McCain
or Obama will do this&quot;. The US debate &quot;was about some other planet from
where we are now&quot;. </p>
<p>In the current issue of The American Interest, Gal Luft, from the
Institute for the Analysis of Global Security, argues that &quot;perpetually
high oil prices will undoubtedly transform the existing world economic
order&quot;. Even below today&#39;s prices, OPEC could potentially buy the Bank
of America with two months&#39; worth of production and General Motors with
six days&#39; worth. This dictates only one sensible response:
non-petroleum fuels must become the US&#39;s top strategic economic
priority, to be introduced over a generation. </p>
<p>The US is tied to interdependence with sovereign wealth funds. In
the present US crisis, Bear Stearns has disappeared but other US
financial institutions would have sunk without the operation of these
funds. </p>
<p>The US is hostage to global oil markets, for years having refused to
embark on radical reforms to break its consumer oil addiction. The
price of such refusals will plague the present generation of
politicians and consumers. </p>
<p>Addressing the same Carnegie Council workshop, Nikolas Gvosdev,
editor of another publication, The National Interest, said the idea
that the US could determine the global order has been terminated. It is
not clear whether the US Congress grasps this reality. The alternative
world order to the liberal internationalism favoured by the US is that
defined by state-to-state negotiations and agreements. This is the
favoured model of Russia and China and many other emerging countries. </p>
<p>This model gives priority to state sovereignty and non-interference;
it asserts the international system is for states, not individuals; it
contradicts New York Times columnist Thomas Friedman&#39;s theory of
globalisation based on the rise of individualism via technology; and it
means that the rise of the rest equates to a growing premium on state
power as more countries feel able to assert their national interest. </p>
<p>This is the threat that dominates Kagan&#39;s book. &quot;Chinese and Russian
leaders are not just autocrats,&quot; he says. &quot;They believe in autocracy.
The modern liberal mind at &#39;the end of history&#39; may not appreciate the
enduring appeal of autocracy in this globalised world.&quot; </p>
<p>The logic of Kagan&#39;s position is that the UN Security Council is
paralysed not just by different interests, it is paralysed by rival
ideologies about the international system. </p>
<p>Kagan quotes Russia&#39;s Foreign Minister Sergei Lavrov as saying that
&quot;for the first time in many years a real competitive environment has
emerged in the market of ideas&quot; between different &quot;value systems and
developments&quot;. </p>
<p>China puts it bluntly: the selection of whatever social system by a
country is the affair of the people (read government) of that country.
This strikes at the deepest orthodoxy of US strategy and ideology. The
first sentence of the 2002 National Security Strategy signed by Bush
says: &quot;The great struggles of the 20th century between liberty and
totalitarianism ended with a decisive victory for the forces of freedom
and a single sustainable model for national success: freedom, democracy
and free enterprise.&quot; </p>
<p>This claim is now in doubt. Such doubts will be reinforced by the
shifts in global energy and financial power during the next decade. US
analyst Steven Weber, who has written for The National Interest on the
fracture between the West and the rest, says of Bush&#39;s declaration:
&quot;These are powerful sentiments, powerfully expressed. But they are
simply not factual representations of today&#39;s operational global
reality. The world doesn&#39;t look like that.&quot; </p>
<p>Zakaria remains an optimist. He says the choice for the US is
between adjusting to a world of more diversity and viewpoints and
watching a process of &quot;greater nationalism, diffusion and
disintegration&quot; that rips apart the post-World War II order shaped by
the US. He argues that the trend among emerging nations is still
towards markets and some form of democracy. </p>
<p>In its presidential season, the US, far more than Australia, is
caught with a political system unable to respond to challenges. The
Obama-McCain contest is a cosmetic that conceals the nature of the US&#39;s
difficulty. The downturn reflects problems in the financial system and
the real economy. </p>
<p>For the US there is no easy solution to the structural forces
driving oil, energy and financial markets. Yet much of the political
debate remains in denial of these forces. </p>
<p>The task for the next president is to reform US economic and energy
policy - to strengthen the US at home - and to conduct a foreign policy
that recognises a more diverse world defined byinterdependence. </p>
<p><a href="http://www.foreignaffairs.org/" target="_blank">www.foreignaffairs.org</a><br /><a href="http://www.the-american-interest.com/" target="_blank">www.the-american-interest.com</a><br /><a href="http://www.nationalinterest.org/" target="_blank">www.nationalinterest.org</a></p>
	
 </div>
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						<h2 class="module-heading"><br /> </h2><p><br /> </p>   <p style="clear:both;"> 
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        </content> 
    <category term="u.s. politics" scheme="http://thought.groups.vox.com/tags/u.s.+politics/" label="u.s. politics" /> 
    </entry> 
    
    <entry>
        <title>Religion and Morals </title>   
        <link rel="alternate" type="text/html" title="Religion and Morals " href="http://thought.groups.vox.com/library/post/6a00e398e40c69000500fad696b8e90005.html?_c=feed-atom-full" />  
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        <published>2008-07-05T04:47:51Z</published>
        <updated>2008-07-09T02:57:58Z</updated>
    
        <author>
            <name>Koios</name>
            <uri>http://koios.vox.com/?_c=feed-atom-full</uri>
        </author>
    
        
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            <![CDATA[
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        <p style="text-align: center">&#160;</p>
<p style="text-align: left">&quot;If God does not exist, everything is allowed.&quot; Dostoevsky&#39;s character, Ivan Karamazov, said this while discussing theology around the dinner table in his father&#39;s house. Not surprisingly, Ivan is an atheist. Only an atheist would say this, right? Atheists aren&#39;t moral. They can&#39;t be moral! God is the foundation for all morality. If one does not believe in God, then how can one moral? How can one believe in morality? What is the incentive to be moral? (Does there even have to be an incentive to be moral?)</p>
<p style="text-align: left">Nietzsche infamously claimed the death of God over a century ago; he new his words were cataclysmic, and rightly so. God seems to be the foundation of almost everything. Get rid of God and you get utter chaos. So when Nietzsche claimed the death of God, the very foundation in which morality&#160;was based upon crumbled. But God is dead and morality is still practiced widely. Perhaps Nietzsche was wrong? I don&#39;t think so. Maybe we can replace &quot;God&quot; with things more powerful: our thoughts, rationale, and love. Most importantly, maybe God isn&#39;t the foundation for morality. Perhaps we are. </p>
<p style="text-align: left">Nevertheless, some people still maintain that one can only be moral if one is religious. How naive and idiotic of such people to think this. I fully agree with what&#160;Andre Comte-Sponville has to say on this topic.</p>
<blockquote dir="ltr" style="MARGIN-RIGHT: 0px">
<p style="text-align: left">As Kant demonstrated, either morals are autonomous or they do not exist at all. If a person refrains from murdering his neighbor only out of fear of divine retribution, his behavior is dictated not by moral values but by caution, fear of the holy policeman, egoism. And if a person does good only with an eye to salvation, she is not doing good (since her behavior is dictated by self-interest, rather than by duty or by love) and will thus not be saved. This is Kant, the Enlightenment and humanity at their best: A good deed is not good because God commanded me to do it (in which case it would have been good for Abraham to slit his son&#39;s throat); on the contrary, it is because an action is good that it is possible to believe God commanded it. Rather than religion being the basis for morals, morals are now the basis for religion. This is the inception of modernity. To have a religion, the <em>Critique of Practical Reason </em>points out, is to &quot;acknowledge all one&#39;s duties as sacred commandments.&quot; For those who no longer have faith, commandments vanish (or, rather, lose their sacred quality), and all that remains are duties--that is, the commandments we impose upon ourselves.</p>
<p style="text-align: left">Alain puts it beautifully in his <em>Letters to Sergio Solmi on the Philosophy of Kant</em>: &quot;Ethics means knowing that we are spirit and thus have certain obligations, for noblesse oblige. Ethics is neither more nor less than a sense of dignity.&quot; Should I rob, rape and murder? It would be unworthy of me--unworthy of what humanity has become, unworthy of the education I have been given, unworthy of what I am and wish to be. I therefore refrain from such behavior, and this is what is know as ethics. There is no need to believe in God--one need believe only in one&#39;s parents and mentors, one&#39;s friends (provided they are well chose) and one&#39;s conscience.</p></blockquote>
<p dir="ltr" style="text-align: left">As Comte-Sponville, puts it, &quot;&#39;If God does not exist,&#39; says Dostoevsky&#39;s Ivan Karamazov, &#39;everything is allowed.&#39; Not at all, for the simple reason that I will not allow myself everything!&quot;</p>
<blockquote dir="ltr" style="MARGIN-RIGHT: 0px">
<p style="text-align: left">&#160;</p></blockquote>   <p style="clear:both;"> 
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        </content> 
    <category term="religion" scheme="http://thought.groups.vox.com/tags/religion/" label="religion" /> 
    <category term="death" scheme="http://thought.groups.vox.com/tags/death/" label="death" /> 
    <category term="love" scheme="http://thought.groups.vox.com/tags/love/" label="love" /> 
    <category term="philosophy" scheme="http://thought.groups.vox.com/tags/philosophy/" label="philosophy" /> 
    <category term="god" scheme="http://thought.groups.vox.com/tags/god/" label="god" /> 
    <category term="foundation" scheme="http://thought.groups.vox.com/tags/foundation/" label="foundation" /> 
    <category term="andre" scheme="http://thought.groups.vox.com/tags/andre/" label="andre" /> 
    <category term="nietzsche" scheme="http://thought.groups.vox.com/tags/nietzsche/" label="nietzsche" /> 
    <category term="atheist" scheme="http://thought.groups.vox.com/tags/atheist/" label="atheist" /> 
    <category term="morals" scheme="http://thought.groups.vox.com/tags/morals/" label="morals" /> 
    <category term="morality" scheme="http://thought.groups.vox.com/tags/morality/" label="morality" /> 
    <category term="comte" scheme="http://thought.groups.vox.com/tags/comte/" label="comte" /> 
    <category term="sponville" scheme="http://thought.groups.vox.com/tags/sponville/" label="sponville" /> 
    </entry> 
    
    <entry>
        <title>Spirituality</title>   
        <link rel="alternate" type="text/html" title="Spirituality" href="http://thought.groups.vox.com/library/post/6a00e398e40c69000500fa96850b100003.html?_c=feed-atom-full" />  
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        <published>2008-07-04T20:47:20Z</published>
        <updated>2008-07-05T20:10:13Z</updated>
    
        <author>
            <name>Koios</name>
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        <p style="text-align: center">The most beautiful thing we can experience is the mysterious. It is the source of all true art and all science. He to whom this emotion is a stranger, who can no longer pause to wonder and stand rapt in awe, is as good as dead: his eyes are closed.</p>
<p style="text-align: center">Albert Einstein</p>
<p>I recently made a couple of posts about atheist spirituality. At first glance, &quot;atheist spirituality&quot; seems to be quite&#160;paradoxical, mostly because we tend to equate spirituality with being religious. Have you ever heard the saying, &quot;I&#39;m not religious; I&#39;m spiritual&quot;? Well, most people--atheists and theists alike--will say that you can&#39;t be spiritual without being religious, however, I beg to differ. We first must define &quot;spirituality.&quot; Now, I must say that we can define spirituality in an exclusive, theistic way, but, obviously, I think to define spirituality in strictly theistic terms is wrong.</p>
<p>After doing some reading, and talking to a friend of mine, I started to get interested in mysticism. I was very skeptical of mysticism at first, but eventually I became interested in it, mainly because I saw that mysticism, at least the way in which I saw it, didn&#39;t interfere with my atheism. So I picked up a book called <em>The Mystic Heart </em>by Wayne Teasdale. I didn&#39;t fall in love with mysticism, but a lot of what I read, I found, could be applied to my own life and philosophy. In this book, Teasdale makes a distinction between being religious and being spiritual, which I think deserves to be quoted at length. </p>
<blockquote dir="ltr" style="MARGIN-RIGHT: 0px">
<p>Being <em>religious </em>connotes belonging to and practicing a religious tradition. Being <em>spiritual </em>suggests a personal commitment to a process of inner development that engages us in our totality. Religion, of course, is one way many people are spiritual. Often, when authentic faith embodies an individual&#39;s spirituality, the religious and the spiritual will coincide. Still, not every religious person is spiritual (although they out to be!), and not every spiritual person is religious. </p>
<p><em>Spirituality </em>is a way of life that affects and includes every moment of existence. It is at once a contemplative attitude, a disposition to a life of depth, and the search for ultimate meaning, direction, and belonging. The spiritual person is committed to growth as an essential, ongoing life goal. To be spiritual requires us to stand on our own two feet while&#160;being nurtured and supported by our tradition, if we are fortunate enough to have one...</p>
<p>Many religious people depend on institutions--their church, synagogue, temple, or mosque--to make their decisions. Rather than looking for inner direction, they shape their spiritual lives through conformity to external piety. They seem to lack the ability and desire to stand on their own two feet. Spirituality draws us into the depths of our being, where we come face to face with ourselves, our weaknesses, and with ultimate mystery. Many understandably prefer to avoid this frightening prospect by sinking into external religiosity and the safe routines of liturgy or ritual. A genuinely spiritual person passionately commits to this inner development. He or she knows that life is a spiritual journey, and that each one of us must take this journey alone, even while surrounded by loved ones.</p></blockquote>
<p dir="ltr">From this, I&#160;see no reason why atheists&#160;cannot be spiritual. Shouldn&#39;t we be spiritual? Shouldn&#39;t we&#160;face ourselves and our weakness? Do we not have mystery in our lives? Is life not just some big mystery?&#160;Do we not stand on our own two feet? Should we not look at every moment of our existence?&#160;I think we should do, and can do, all of these things. &#160;</p>   <p style="clear:both;"> 
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        </content> 
    <category term="spirituality" scheme="http://thought.groups.vox.com/tags/spirituality/" label="spirituality" /> 
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    <category term="mystic" scheme="http://thought.groups.vox.com/tags/mystic/" label="mystic" /> 
    </entry> 
    
    <entry>
        <title>Hip?</title>   
        <link rel="alternate" type="text/html" title="Hip?" href="http://thought.groups.vox.com/library/post/6a00c225240e418fdb00fa968380fe0003.html?_c=feed-atom-full" />  
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        <published>2008-07-02T18:52:26Z</published>
        <updated>2008-07-02T13:44:32Z</updated>
    
        <author>
            <name>Christianity in the Raw</name>
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        <p>I haven&#39;t been blogging a lot -- we did the tag sale, i am now staying at the house with the dogs, and Jazz in July starts next week.... also, i took a little time with this one, and still i didn&#39;t finish it. Sigh.</p>
    
    
    

    
    
    
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<p>

I was thinking of Jack Kerouac the other day, about whether he was &quot;hip&quot; or not. I came to the conclusion that Kerouac was only hip when he was authentic, when he was acting or writing without introspection or self-analysis. Kerouac was probably the only &quot;beat&quot; in a sub-culture of the &quot;hip,&quot; people who cynically wore a persona rather than their hearts on their sleeves for anyone to see.</p><p>I guess i have my own definition of what is hip, and what a hipster was and is to this day. Post-WW II America was overexposed to the desert of the real -- they had survived, by whatever means necessary, the Great Depression and total war. There are those who say money is at the root of all that kills, and i agree with Everclear&#39;s frontman that these are the same people who have never enjoyed a Welfare Christmas. Most of America in 1946 woulda known exactly what he meant. After deprivations, disillusion, and unbelievable violence, most Americans were ready to settle down, get married, buy their own place, and live with a bit of security for once.</p><p>America had come kicking and screaming into modernity -- the agricultural and the frontier myths of America&#39;s beginning and expansion never actually died in the American imagination. Such bright promises the Progressive era offered! Science and technology would lead the world into a kind of Capitalist utopia. WW I exploded that myth in Europe, the Great Depression and WW II destroyed it in America. Post WW II America was fascinated with the American West, a mythos that was adopted to interpret who they were, to guide them to be where they wanted to travel.</p><p>The modernity of Apollo, the god of reason, linear thinking, of the bright sharp lines and Modernity&#39;s patron saint, revealed in the Depression an economy that was not stable nor predictable, that chaos was just below the surface of any &quot;civilized&quot; nation. Apollo had supplied democracy&#39;s arsenal,  and the nightmare that followed as that arsnal was deployed was a massive shock to civilized sensibilities. Death walked the world in Apollonian light, where American&#39;s firebombed entire city populations due to the grim reality of total war, used napalm to clear the Japanese-made caves and bunkers on countless pacific atolls, and created the single most devastating weapon known to man in a science lab. No where was the modern more implicated than in efficiently run factories that produced corpses as their product, run by German men and women in business suits.</p><p>The time was ripe for a bacchanalia, for a Dionysian festival of the underground emotions, of the rawness suppressed by civilization -- and those burned most by Apollo&#39;s light led the revolution. American veterans returned to the States changed men. Before the war most Americans had traveled from their own home towns only because of economic necessity. These men returned having traveled throughout Europe and Asia, exposed to different cultures, philosophies, and religions. Upon returning, the Beats and then the New Left reflected this new Cosmopolitan outlook, challenging and rejecting the traditional values, regionalism, and the former isolationism of the US. </p><p>Americans, being Americans, thought Dionysus was a benign, Rosseauian construct -- in their American idealism they believed nature had been tamed,. but still retained an edge. They wanted a taste of the wildness of nature while depending upon a civilized safety net. The Beats especially were proponents to this way of thinking, making heroes out of petty thieves and criminals (Hunke, anyone?), tapping into the Old West mythos of the gunslinger and the outlaw, believing freedom to be the absence of external constraint -- all the while relying heavily upon a prosperity hitherto unknown in American society. The hipster was the living symbol of an abstraction, a standard to live up to, a persona to act out. Is there anything more inauthentic than an actor? Everything is make believe, they do not even speak their own words, and they make a script, something pre-detemined, come to &quot;life.&quot;</p><p>Enter Kerouac. Yes, for the most part he was a fake, every bit a psuedo-intellectual elitist as Ginsberg, Corso &amp; Burroughs. Kerouac could play this role as well as any of them, as evidenced at the Six Gallery&#160; reading. Did someone call for  a bohemian hedonist? Kerouac could be considered the greatest Beat method actor...</p><p>The only time Kerouac (or anyone else for that matter) was hip was when he was authentic. Authenticity is when a person is in the moment, engaged at what they are wicked, uniquely gifted with; when they are existentially true. Let me put it this way -- you can fuck someone one of two ways: you can, in the act of sex, detach yourself and, as it were, stand beside yourself and intellectually evaluate your performance, or you can surrender to the moment in a stream of consciousness. Everything for the Beats, and their heirs the hippies, was calculated, performance art, emphasis on the performance. Kerouac was probably the only true beat out of the lot. Norman Mailer wrote that every hipster feared being beat, and Kerouac was always awkward, always self-conscience, and usually beat down and disappointed, always in retreat as his idealism was exploded time and again. Kerouac was only hip when no one was around, or when he was sweet rather than cloyingly sentimental or melancholy.</p><p>The Beats ushered in the Dionysian apocalypse of the 60s, and brought home Ginsberg&#39;s <em>Howl</em> in a purely unintended way -- the 60s saw the best minds of their generation destroyed thru hedonism, drugs, selfish ambition, and wild abandon (think of Jim Morrison)&#160; -- Nature was not tamed,&#160; and Dionysus is a dangerous god that demands the consequences of his worship as his sacrifices on the altar. Kerouac death was self-inflicted, and he died bitter and disillusioned...</p><p><br /> </p>   <p style="clear:both;">    
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        </content> 
    <category term="hipster" scheme="http://thought.groups.vox.com/tags/hipster/" label="hipster" /> 
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    </entry> 
    
    <entry>
        <title>The Little Book of Atheist Spirituality</title>   
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        <published>2008-07-02T02:53:09Z</published>
        <updated>2008-07-09T02:36:47Z</updated>
    
        <author>
            <name>Koios</name>
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                <div class="enclosure-asset-name"><a href="http://thought.groups.vox.com/library/book/6a00e398e40c69000500e398e48fb80005.html" title="The Little Book of Atheist Spirituality">The Little Book of Atheist Spirituality</a></div>
                <div class="enclosure-asset-subtitle overflow-hidden">Andre Comte-Sponville</div>
            
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<p>Up until my freshman year of college, I had never questioned religion or tradition. All I really did was go with the flow: listen to the preacher, listen to the teacher, listen to my father, etc. I was never very religious, though--I didn&#39;t care too much for religion and belief. Nevertheless, after taking a religious studies course in my first year of college, I started to question religion, tradition, and, most important of all, I think, God. </p>
<p>God is no longer a reality to me. But when I first started to question God&#39;s meaning, his power, and his reality, I was rather sad.&#160;Now the way in which I see the world is false, I thought. Now all that has its foundation in God doesn&#39;t work for me. What is the point of being moral? Because God says so? Because you must be a good, moral person in order to get into Heaven? No. There must be some other reason. God is meaningless to me. </p>
<p>So, I became an &quot;atheist.&quot; I read Dawkins and Harris and agreed with everything they said. Now that I look back on this time in my life, I was really desperate to find a way to make sense out of the world after having my theistic worldview crushed. But in searching, I became very dogmatic, like the Four Horsemen and most atheists. Once I got out of this intial dogmatic stage--although, I must say I still get back into it from time to time--I was ready to pursue something else, something meaningful and subjective but still in line with my atheistic worldview.</p>
<p>I have found something that works for me--existentialism. But before I discovered existentialism, I found <em>The Little Book of Atheist Spirituality by Andre Comte-Sponville</em>. This little book--it is actually little and only 206 pages long--gave me what I was really looking for--a type of atheistic spirituality.&#160;If you are an atheist, and are looking for something more than just your typical atheism, I would definitely check out this little book. It is philosophical&#160;in nature and very well written. I&#39;m going to post&#160;the&#160;book&#39;s introduction in my next blog post. &#160;</p>   <p style="clear:both;"> 
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    <category term="existentialism" scheme="http://thought.groups.vox.com/tags/existentialism/" label="existentialism" /> 
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    </entry> 
    
    <entry>
        <title>Wait...  what?</title>   
        <link rel="alternate" type="text/html" title="Wait...  what?" href="http://thought.groups.vox.com/library/post/6a00e398d5bb27000500fad695c1a80005.html?_c=feed-atom-full" />  
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        <published>2008-07-01T21:43:16Z</published>
        <updated>2008-07-04T12:27:40Z</updated>
    
        <author>
            <name>Sheri</name>
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        <p>In <em>Washington Post</em>&#39;s section <em>On Faith</em>, columnist Susan Jacoby <a href="http://newsweek.washingtonpost.com/onfaith/susan_jacoby/2008/07/untitled_for_now.html">responds </a>to data from the Pew Forum that indicates that 21% of Americans who identify as atheists say that they believe in a God. </p><p>Wait... what? </p><p>Susan responds with a complaint about the shoddiness of the American vocabulary - that collectively we often don&#39;t know what some important words mean. This is clearly the case of someone who says &quot;I&#39;m an atheist, but I believe in God.&quot; The term &quot;atheist&quot; does not have a flexible meaning. </p><p>My first inclination is to want to see this data. I don&#39;t remember reading this in the report, but I could be overlooking it. Frankly, however, I don&#39;t have a hard time believing it. If I hear one more freaking person tell me that I believe in an invisible man in the sky, I&#39;m going to start slapping people with slabs of bacon! The stunning&#160; American ignorance about religion - I hate to break it to some of you - is not confined to the religious. </p><p>If Stephen Hawking could facepalm....</p><p>*snerk* I&#39;m just beginning to imagine some of the fascinating mail that Dawkins and Hitchens must get. Gawd, no wonder Hitch is always boozing. </p><p>Sorry to some of my (genuinely) secular neighbors if it seems like I&#39;m giving you a bit of ribbing. This isn&#39;t directed at you. But... for crying out loud! How can anyone know enough to use the term &quot;atheist&quot; and yet have no idea what it actually means? Is the lack of belief in a deity really that hard to comprehend? </p><p>I&#39;m trying to imagine a conversation with one of these 21 percenters: &quot;Well, yeah, I&#39;m an atheist, but I&#39;m not crazy or anything. I still believe in God.&quot; </p><p>What? <br /></p>   <p style="clear:both;"> 
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    <entry>
        <title>The Cycle</title>   
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        <published>2008-06-29T23:19:07Z</published>
        <updated>2008-07-02T16:14:54Z</updated>
    
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            <name>Koios</name>
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        <p><span><strong><span style="color: #000000"><span style="font-size: x-small">&#160;
<p style="text-align: center"><span style="FONT-SIZE: 1.25em"><em>Society is a dialectic phenomenon in that it is a human product, and nothing but a human product, that yet continuously acts back upon its producer. Society is a product of man. It has no other being except that which is bestowed upon it by human activity and consciousness. There can be no social reality apart from man. Yet it may also be stated that man is a product of society. Every individual biography is an episode within the history of society, which both precedes and survives it. Society was there before the individual was born and it will be there after he&#160;has died. What is more, it is within society, and as a result of social processes, that the individual becomes a person, that he attains and holds onto an identity, and that he carries out the various projects that constitute his life. Man cannot exist apart from society. The two statements, that society is the product of man and that man is the product of society are not contradictory. They rather reflect the inherently dialectic character of the societal phenomenon. Only if his character is recognized will society be understood in terms that are adequate to its empirical&#160;reality. </em></span></p>
<p style="text-align: center"><span style="FONT-SIZE: 1.25em">Peter Berger, <em>The Sacred Canopy&#160;</em></span></p>
<p style="text-align: left"><span style="FONT-SIZE: 1.25em">Lately, I&#39;ve been thinking about how society directly influences our worldviews, experiences, and life. My thoughts reminded me of Peter Berger&#39;s societal cycle, which I find to be pretty interesting. Berger&#39;s cycle consists of three moments: externalization, objectivation, and internalization. Externalization, as defined by Berger, is &quot;the ongoing outpouring of human being into the world, both in the physical and the mental activity of men.&quot; Objectivation is &quot;the attainment by the products of this activity (again both physical and mental) of a reality that confronts its original producers as a facticity external to and other than themselves. Further, internalization is &quot;the reappropiation by men of this same reality, transforming it once again from structures of the objective world into structures of the subjective consciousness.&quot; After defining these terms, Berger states, &quot;It is through externalization that society is a human product. It is through objectivation that society becomes a reality <em>sui generis</em>. It is through internalization that man is a product of society.&quot; </span></p>
<p style="text-align: left"><span style="FONT-SIZE: 1.25em">Pretty interesting, eh? Essentially, what we do as human beings is create a society in which we can live in, tell everyone what society is, and then have everyone internalize this definition of society. Now, I&#39;m particularly interested in how society shapes our thoughts, particularly our spiritual and religious thought.&#160;My thought cycle is basically an adaption of Berger&#39;s cycle, but what&#160;I&#39;m attempting to describe really isn&#39;t a cycle. Instead, it is more of a description of three thought stages: &quot;what is&quot;, &quot;this is&quot; and &quot;it is&quot;.&#160;</span></p>
<p style="text-align: left"><span style="FONT-SIZE: 1.25em">For the better half of our lives, we are constantly told &quot;what is.&quot; With regards to spiritual and religious thought, we are told what God is, what Jesus is, what&#160;Truth is, what&#160;morality is, what&#160;death is, what life is, purpose is. </span></p>
<p style="text-align: left"><span style="FONT-SIZE: 1.25em">Next, because of our innate tendencies to trust&#160;our parents, and our tendencies to submit to religious and non-religious&#160;authority, we start to tells ourselves, and others, &quot;this is&quot;: This is God, this is Truth, this is life, this is purpose, etc. In this stage, we are simply restating what we have been told. In this stage, we may not even understand what God is, what&#160;Truth is, or what&#160;purpose is, nevertheless, we still affirm that God is this.&#160;This downfall applies to the non-believer as well. We are told by the Four Horsemen in the &quot;what is&quot; stage why God doesn&#39;t exist and why religion is utterly evil. We are given arguments upon arguments, whether sound or not, to debate with, even though, arguably, many atheists don&#39;t even know what they hell they are talking about: some of us don&#39;t care to really think and challenge the&#160;Four Horsemen&#39;s positions and arguments, some of which are&#160;simply&#160;dogmatic and close to propaganda. It is in the &quot;this is&quot; stage that the non-believer&#160;finds him or her self reciting what he or she has been told.&#160;Ultimately, in this stage, the authority of&#160;others,&#160;&quot;objectivity,&quot;&#160;in this stage, robs us of our abilities to think and our subjective experiences. Consequentially, this stage is dogmatic.</span></p>
<p style="text-align: left"><span style="FONT-SIZE: 1.25em">Lastly, the third stage is the &quot;it is&quot;&#160;stage. This is the stage in which the individual decides for his or her self&#160;what &quot;it&quot; is. In this stage, using our subjective experiences and thoughts, we determine, for ourselves, what God is, what life is, what purpose is, etc. This stage caters to the individual; it is subjective, thus our thoughts are subjective in nature,&#160;as all important and meaningful&#160;thoughts should be, in my opinion. It is in this stage that the individual takes responsibility for his or her actions, life, purpose, meaning, spirituality, religion, etc. Everything relies on the individual.&#160; </span></p>
<p style="text-align: left"><span style="FONT-SIZE: 1.25em">So, I&#39;m not exactly sure if&#160;any of what I just said makes any sense or&#160;accurately describes reality. Basically, I was thinking out loud in this one :) I&#39;d be happy to hear your thoughts.</span></p>
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