“We must obey the forces we want to command” Francis Bacon

Aristotle
Aristotle

In this post I present two arguments relevant to Bacon’s thesis. With each argument I offer a quotation and an example.

This was originally written as an essay to a course I have taken on the relationship between management and philosophy.

I do not claim to exhaust the subject, I merely touch upon it.

But it is a fascinating subject, especially in view of the fact that Bacon was one of the great fathers of the technological approach that today is a key pillar of our economy, culture and life.

Francis Bacon
Francis Bacon

Argument 1: I claim that Bacon is putting forward an argument to support his inductive approach to human knowledge and power. What he is saying in effect is that before we master nature (and take advantage of it by commanding it) we must understand it. Therefore knowledge begins from the observation of nature, not the other way around.

In substantiating my point of view, I will refer to “Novum Organum”, from which the quotation-theme of this essay originates (Book One, III).

Quotation 1: “Man, being the servant and interpreter of Nature, can do and understand so much and so much only as he has observed in fact or in thought of the course of nature. Beyond this he neither knows anything nor can do anything.” (1)

Bacon is saying that man should approach nature with humility, because there are so many things that our senses cannot sense and our minds do not understand. Instead of wasting time on pointless meditations, speculations and glosses, we should be studying nature.

All of this makes sense in the context of the time Bacon wrote “Novum Organum”. It was time when Aristotelian thought was still strong. Bacon wanted to break away from Aristotle, and march on towards command of nature. In this sense he can be considered as one of the fathers of engineering.

Francis Bacon, Royal Academy of Arts, London
Francis Bacon, Royal Academy of Arts, London

While deduction is the anticipation of nature, and deductive theories may refer to nonobservable entities, induction is driven by empirical observation and study.

I do not suggest that Bacon was alotgether against deduction. But at the time of his writing, he wanted to push forward the notion that man can command nature, provided he understands it well. Bacon saw knowledge and power as interconnected.

Example 1: “There are and can be only two ways of searching into and discovering truth. The one flies from the senses and particulars to the most general axioms, and from these principles, the truth of which it takes for settled and immovable, proceeds to judgment and to the discovery of middle axioms. And this way is now in fashion. The other derives axioms from the senses and particulars, rising by a gradual and unbroken ascent, so that it arrives at the most general axioms last of all. This is the true way, but as yet untried.” (2)

Bacon’s true way is induction.

Karl Popper
Karl Popper

Argument 2: Karl Popper introduced his theory of a hypothetico-deductive system in the philosophy of sciences. Popper argued that most of the scientific theories are deductive and they can be falsified, or refuted, but not confirmed.In this he appears to be on the opposite side of Bacon’s argument. However, I claim that in a sense Popper provides the mirror image of Bacon’s thesis. Bacon seeks to derive most of theories from experience, while Popper seeks to falsify theories from experience. Thus experience (as senses, observations from nature) is essential in both philosophers’ theories.

Quotation 2: “In other words: I shall not require of a scientific system that it shall be capable of being singled out, once and for all, in a positive sense; but I shall require that its logical form shall be such that it can be singled out, by means of empirical tests, in a negative sense: it must be possible for an empirical scientific system to be refuted by experience.” (3)

The example I want to offer comes from Einstein’s theory of reletivity.

Albert Einstein and Sir Arthur Eddington at Cambridge University
Albert Einstein and Sir Arthur Eddington at Cambridge University

Example 2: “Einstein’s theory made one or two predictions which distinguished it from Newton’s theory, and, if true, these predictions would show that Einstein’s model was closer to reality. For example, Einstein predicted that a gravitational field should bend rays of light much more than was expected by Newton’s theory of gravity. Although the effect was too small to be observed in the laboratory, Einstein calculated that the immense gravity of the massive sun would deflect a ray of light by 1.75 seconds of arc – less that one thousandth of a degree, but twice as large as the deflection according to Newton, and significant enough to be measured. During a lunar eclipse in 1919, Eddington compared his eclipse photos with images taken when the sun was not present, and announced that the sun had caused a deflection of roughly 1.61 seconds of arc, a result that was in agreement with Einstein’s prediction, thereby validating the theory of general relativity.” (4)

Here experience comes to NOT falsify a hypothesis. Until a hypothesis is falsified, it remains valid. But when a theory is falsified once, it is falsified for good.

References

(1). Francis Bacon. Novum Organum.Book One. I.

(2) Francis Bacon. Novum Organum.Book One. XIX.

(3) Karl Popper, The Logic of Scientific Discovery, 1959.

(4) 1919. Eclipse and General Relativity. Times Literary Supplement.

Γλωσσολογικον πονημα επι του “Σεβαστου” και των παραγωγων του

H Mάτση Χατζηλαζάρου ποζάρει προκλητικά στο φακό του Ανδρέα Εμπειρίκου
H Mάτση Χατζηλαζάρου ποζάρει προκλητικά στο φακό του Ανδρέα Εμπειρίκου

“Η Γκρέτα, καταφανώς εν μεγάλη διεγέρσει διατελούσα, χωρίς την παραμικράν προφύλαξιν, ανέσυρε εν ριπή οφθαλμού το φόρεμά της, και, αποκαλύπτουσα, προς στιγμήν, ένα θαυμάσιον και προεξέχον πολύ, εν μέσω ολίγων αραιών τριχών μουνί (δεν έφερε σκελέαν), ήνοιξε τούς μηρούς της, έθεσε την κούκλαν μεταξύ αυτών, και καλύπτουσα πάλιν το ερωτικόν της όργανον, έσφιξε τούς μηρούς της, και ήρχισε να κινήται ζωηρώς, ζωηρότατα, επί του καθίσματός της, κατά τρόπον που εφανέρωνε ότι ηυνανίζετο με πάθος, τρίβουσα μανιωδώς το αιδοίον της, επί της κεφαλής και των μαλλιών του κομψού ανθρωπομόρφου ομοιώματος, επιδιώκουσα με αφάνταστον ζέσιν να επιφέρη τοιουτοτρόπως την έκχυσιν του ερωτικού χυμού της, αδιαφορούσα τελείως, και, ίσως, τερπομένη επιπροσθέτως, από το γεγονός ότι εξετέλει την τόσον άσεμνον, άλλα και τόσον χαριτωμένην αυτήν πράξιν δημοσία.”

Ανδρεας Εμπειρικος, Μεγαλος Ανατολικος

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Georgia O’Keeffe, Series I White and Blue Flower Shapes, 1919, Oil on Board, 19 7/8 x 15 3/4 inches, Gift of the Georgia O’Keeffe Foundation, ©Georgia O’Keeffe Museum

Προ της εισαγωγης

Αποτιω τιμη στην μεγαλη Αμερικανιδα ζωγραφο Τζωρτζια Ο’ Κηφ, που ζωγραφισε ανθη, και με καποιον τροπο πολλα απο τα ανθη της παραπεμπουν στο ανθος του αιδοιου.

Αυτο εξαλλου παρετηρησε και εις εκ των δυο πρωταγωνιστων τη σειρας Breaking Bad, ο νεαρος Τζεσσυ, οταν η νεαρα καλλιτεχνιζουσα φιλενας του τον επηγε να δουνε μαζι το μουσειο της Τζωρτζια Ο’ Κηφ στην πολιτεια του Νεου Μεξικου των ΗΠΑ.

Alfred Stieglitz, Georgia O’Keeffe
Alfred Stieglitz, Georgia O’Keeffe

Εισαγωγικες παρατηρησεις

Η διερευνηση αυτης της πραγματειας ειναι εκ των πραγματων προσδιορισμενη αλλα και περιορισμενη απο το γλωσσικο ιδιωμα.

Αυτη η παρατηρηση ομως με κανενα τροπο δεν οδηγει σε πολιτισμικη μονοσημαντοτητα.

Το αντιθετο θα ελεγα. Ακριβως η αναγνωριση του περιοριστικου παραγοντα ειναι η απαρχη της αναιρεσης του.

Ο μεγας πρωταγωνιστης της πραγματειας αυτης ειναι το “αιδοιον”.

Χαιρε, ώ χαιρε τετιμημενον!

Η διερευνηση θα στηριχθει στην γλωσσα.

Πρεπει ομως να προειδοποιησω τον αναγνωστη (και την αναγνωστρια) οτι τα πολιτιστικα δικτυα δεν αναγονται αποκλειστικα εις την γλωσσαν, αρα θα υπεισελθουν και αλλα στοιχεια πολιτισμου σχετικα με το τετιμημενον.

Andreas Empeirikos
Andreas Empeirikos

“Εις εν ακρότατον σημείον της ομηγύρεως, μία ομάς εκ δεκαπέντε περίπου ανδρών, παρετήρει, ουχί το αερόστατον, αλλά μίνα νεαράν ακροβάτιδα, ήτις, υπό τους ήχους ενός ντεφιού, που έσειε ένας νεώτερος αδελφός της, εξετέλει διάφορα γυμνάσματα με μεγάλην ευκαμψίαν και δεξιοτεχνίαν. Η νεάνις αυτή ήτο ευειδής και χαρίεσσα. Εις μίαν στιγμήν που περιεστρέφετο επί των χειρών, με τους πόδας της εις τον αέραν, εσχίσθη, εν αγνοία της, η περισκελίς της εις καίριο σημείον, εις τρόπον ώστε, εις ωρισμένην φάσιν της ακροβασίας, να φαίνεται το αιδοίον της ευκρινώς. Εντεύθεν η εξαίρεσις, εντεύθεν η γοητεία. Διότι, εις το γεγονός ότι διεκρίνετο το ερωτικόν της όργανον, ωφείλετο η απόσπασις της προσοχής των δεκαπέντε θεατών από το αερόστατον.”

Ανδρεας Εμπειρικος, Αργώ ή Πλους Αεροστάτου

Sarah Lucas, Chicken Knickers 2000, Saatchi Gallery.
Sarah Lucas, Chicken Knickers 2000, Saatchi Gallery.

Η προσεγγιση

Εν αρχη ην η γλωσσα.

Ο Λακάν στρέφεται στη γλωσσολογία μέσα από δύο βασικά σημεία (1):

1. Υιοθετώντας τη βασική ιδέα ότι η γλώσσα ως συμβολικό σύστημα μαζί με τα άλλα κοινωνικο-πολιτιστικά συστήματα και τις δομές τους προϋπάρχουν της γέννησης ενός ανθρώπου και υπέρ-κεινται αυτού. Κατά συνέπεια, το παιδί με την κατάκτηση της γλώσσας εγγράφεται σε αυτή τη συμβολική τάξη, η οποία επειδή ακριβώς υπέρ-κειται θα το πλάσει ανάλογα με τις δομές της. Με άλλα λόγια, το άτομο αναδύεται ως υποκείμενο μέσα από την εγγραφή του στη συμβολική τάξη της γλώσσας ή, όπως λέει ο Αλτουσέρ (1983), η κατάκτηση της γλώσσας είναι αυτή που με την εισαγωγή στη συμβολική τάξη θα σημαδέψει το πέρασμα από τον άνθρωπο-θηλαστικό στον άνθρωπο-παιδί -άνδρα ή γυναίκα.

2. Θεωρώντας ότι το “το ασυνείδητο είναι δομημένο σαν γλώσσα”, δηλαδή μια δομή που όπως και η γλώσσα αποτελείται από στοιχεία που βρίσκονται σε σχέση, και εξομοιώνοντας τους μηχανισμούς του ασυνειδήτου με τους γλωσσικούς μηχανισμούς της μεταφοράς και της μετωνυμίας.

Θα συναντησομε τον Λακαν και παρακατω, οχι ως μεγιστο ψυχαναλυτη, αλλα ως συλλεκτη εργων τεχνης.

Louise Bourgeois, "Untitled", 2002
Louise Bourgeois, “Untitled”, 2002

Η Κυρία Λέξις, Παραλλαγες και Παραγωγα της

Οι λεξεις που θα αναλυθουν ειναι κυριως ελληνικες. Για λογους ομως που σχετιζονται με την αυθαιρεσια του συγγραφονοτς να κανει του κεφαλιου του και να μην δινει αναφορα σε κανενα, θα εμπλουτισθουν αι λεξεις αυτες, και με καποιες ξενικες.

Μουνί
Θεωρειται απο καποιους χυδαια λεξις. Το ολον θεμα του πως οριζεται η χυδαιοτης ειναι τεραστιον και δεν θα το αναπτυξω εδω.

Θα εκφρασω ομως τη διαφωνια μου με τον χαρακτηρισμο λεξεων και γλωσσικων ιδιωματων ως χυδαια.

Για την ετυμολογία της λέξης, το Λεξικο Κοινης Νεοελληνικης  (3) μας διδει δυο εκδοχες.

Η πρώτη είναι από το ευνή:

(αρχαια) εὐνή `κρεβάτι, κρεβάτι του γάμου΄ – ελληνιστικο υποκοριστικο  *εὐνίον

> μεσαιωνικο *βνίον (αποβολη του αρχικού άτονου  φωνήεντος)

> *μνίον (για την τροπή [vn > mn] σύγκρινε ευνούχος > μουνούχος, ελαύνω > λάμνω)

> *μουνίον (ανάπτ. [u] ανάμεσα σε αρχικό [m] και ακόλουθο σύμφωνο, σύγκρινε *μνούχος > μουνούχος) > (μεσαιωνικο) μουνίν

POLIDORI Gian Carlo(1943-), Italy: Οδαλίσκη και Ευνούχος στο χαρέμι
POLIDORI Gian Carlo(1943-), Italy: Οδαλίσκη και Ευνούχος στο χαρέμι (5)

Και η δεύτερη από τη λέξη μνούς:

(αρχαια) μνοῦς `μαλακό πούπουλο, χνουδάκι΄ ελληνιστικο υποκοριστικο *μνίον

> (μεσαιωνικο) *μουνίον (όπως στην προηγ. υπόθεση) > (μεσαιωνικο) μουνίν

Sarah Lucas
Sarah Lucas

Η παραλλαγμενη εννοια

Η λεξη μουνι χρησιμοποιειται και με απαξιωτικη διασταση, οτι καποιος δηλαδη αρσενικος ή θηλυκος, ειναι σκαρτος.

Παρομοιως, απαξιωτικη ειναι και η εκφραση “τα καναμε μουνι”, ή η παρεμφερης “τα καναμε μουνακι”.

Η χρηση του υποκοριστικου υποδηλωνει μια μικρου ή μεσαιου μεγεθους αστοχια, ενω η χρηση της πληρους λεξεως κατι σημαντικο.

Εδω παραβαλλω και την παραλληλη απαξιωτικη εκφραση “πουτσες μπλε”.

Αποδεικνυεται περιτρανως λοιπον οτι η γλωσσα δεν γνωριζει συνορα φυλλου.

Απαξιωση ενθεν και ενθεν.

L'Origine du Monde de Gustave Courbet
L’Origine du Monde de Gustave Courbet

Παρενθεση: Η Αρχη του Κοσμου  του Γκουσταβ Κουρμπε (The Origin of the World by Gustave Courbet)

Δεν μπορω παρα να παραθεσω παραυτα το μεγαλειωδες εργο του Γκουσταβ Κουρμπε, την Απαρχη του Κοσμου.

Το εργο παρηγγειλε ο Τουρκος διπλωματης και συλλεκτης Χαλιλ Μπεη το 1866.

Αμεσως μετα την ολοκληρωση του, το εργο εξαφανιστηκε απο την δημοσια θεα.

Ο συλλεκτης το τοποθετησε στο λουτρο του, και εβαλε και μια κουρτινα μπροστα, ωστε να το κρυβει σε ορισμενες περιπτωσεις.

Μετα την χρεωκοπια του Χαλιλ Μπεη ο πινακας κατεληξε στη Βουδαπεστη, οπου και αλλαξε πολλα χερια.

Κατεληξε στη συλλογη του Ζακ Λακαν στη δεκαετια του 1950, που ηταν και ο τελευταιος ιδιωτης που το ειχε στη συλλογη του.

Σημερα το απολαμβανουν οι επισκεπτες του Μουσειου Ορσαι στο Παρισι.

Jacques Lacan
Jacques Lacan

Αιδοιον

Προερχεται απο το ρημα αιδεομαι, που σημαινει σεβομαι, ευλαβουμαι.

Αποτελει το ουδετερον του “Αιδοιος”, που σημαινει Σεβαστος.

Αιδοιον λοιπον σημαινει “Σεβαστον”.

Renato Guttuso, untitled figure study, 1982. Lithograph, Gardiner Permanent Art Collection.
Renato Guttuso, untitled figure study, 1982. Lithograph, Gardiner Permanent Art Collection.

Con

Γαλλικη λεξις, που μπορει να μεταφρασθει και σαν “μουνακι” και σαν “μαλακας”.

Σε απταιστα Γαλλικα, στο παρον πονημα « con » désignant trivialement la vulve.

412PX-~1
Achille Deveria, French Painter

Μουνακι

“Η Ειρηνη ειναι σνα μια αψιδα πανω απο την θαλασσα. .. Αχ, αχ. Η Ειρηνη καλει τον εραστη της. Τον εραστη της που καυλωνει απο μακρυα. Αχ, αχ, Η Ειρηνη αγωνια και σπαρταρα. Εκεινος ορθωνεται καυλωμενος σαν θεος πανω απο την αβυσσο. Αυτη κουνιεται, εκεινος την αποφευγει, αυτη κουνιεται και του δινεται. Αχ. Η οαση υποκλινεται με τις πανυψηλες τις χουρμαδιες της. Ταξιδιωτες, οι πανωφορες σας στροβιλιζονται μεσ’ τη λεπτη την αμμο. Απ’ το λαχανιασμα η Ειρηνη κοντευει να διαλυθει. Εκεινος την κοιταζει. Το μουνι εχει μουσκεψει καρτερωντας τ’ ολοζωντανο παλουκι. Στ’ απατηλα βουνα της αμμου, μια σκια ζαρκαδιου. Κολαση ας αρχισουν οι καταραμενοι σου να μαλακιζονται, η Ειρηνη εχυσε.”

Λουις Αραγκον, “Το μουνακι της Ειρηνης”.  Μεταφραση Ανδρεας Νεοφυτιδης. Εκδοσεις Γαβριηλιδη, Αθηνα 1989.

Απο τον Αθεοβοβο2
Απο τον Αθεοφοβο2

Μουνάρα

Λεξη επιτιμητικη. Χιλαδες, εκατονταδες χιλιαδες, εκατομμυρια Ελληνων και Ελληνοφωνων εχουν κραυγασει καποια στιγμη του βιου τους “Μουναρα μου!”.

Τι εννοουσαν αραγε;

Εντελως υποθετικα, θα ελεγα οτι η λεξη αρχικα αναφερεται στο υπερτατο θηλυκο.

Η φαινομενικη απλοηκοτης της λεξεως δεν αφαιρει την διασταση του υπερτατου, αντιθετως την κανει πιο εντονη.

Μιλαμε λοιπον για το υπερτατο θηλυκο, και τουτο με την διασταση την σεξουαλικη.

Δεν θα ακουσετε καποιον να λεει “αγαπω μια μουναρα”. Καποιο αλλο ρημα θα χρησιμοποιησει.

Εδω λοιπον, η λεξη μας διδει το εδαφος δια να  θυμηθουμε αυτο που εγραψε ο μεγας Λακαν: ” Η αγαπη ερχεται να αναπληρωσει την ανυπαρξια ερωτικης σχεσης.”

Η “μουναρα” ειναι βαθεια βυθισμενη και σφραγισμενη απο το ερωτικο και μονο το ερωτικο στοιχειο.

Οι αγαπες και οι μαργαριτες ειναι αλλου.

1507711_642672642454408_1706543165_n

Γλυκομούνα

“Διαβάζοντας το βιβλίο Τα αδιάντροπα -Λεσβιακά Λαογραφικά του Βαγγέλη Καραγιάννη με πρόλογο του Μ.Γ.Μερακλή  (Φιλιππότης) Αθήνα 1983, είδα να αναφέρει στην φράση : Είνι γλυκουμούνα μια τοπική συνήθεια που δεν την είχα ξαναδιαβάσει. Γράφει ακριβώς :

Φράση που λέγεται για γυναίκες που έχουν επιτυχίες στους άνδρες, έστω και αν δεν είναι πολύ όμορφες.
Τον παλιό καιρό, στα χωριά της Λέσβου, ρίχνουν στο αιδοίο  του πολύ μικρού κοριτσιού λίγη ζάχαρη, “για να γλυκάν΄” κι όταν θα γίνει κοπέλα πια να την λαχταρούν και να την ζητούν σε γάμο οι γαμπροί.
Απ΄εκεί και η φράση “γλυκουμούνα” (4)”
Tracey Emin Ruined (2007) acrylic, oil pastel and pencil on canvas, 72 5/8 x 72 5/8 x 2 1/2, Photograph by Stephen White. Courtesy of White Cube. © the artist
Tracey Emin Ruined (2007) acrylic, oil pastel and pencil on canvas, 72 5/8 x 72 5/8 x 2 1/2, Photograph by Stephen White. Courtesy of White Cube.
© the artist

Παληόμουνο

Βλεπε σχετικα λεξεις οπως “παληοχαρακτηρας”, “παληοκοριτσο”.

Δια της λεξεως προβαλλει αυτος που την χρησιμοποιει την ιδιοτητα του κακου χαρακτηρα εις την γυναικα.

Μπορει να ειναι μια αστατη γυναικα, μπορει να ειναι μια γυναικα που δεν τιθασευεται, δεν ελεγχεται, δεν υποτασσεται.

Εδω δεν υπαρχει αντικειμενικη διασταση.

Ο χαρακτηριζων αυθαιρετει και χρησιμοποιει την λεξη ασυστολως.

Μπορει λοιπον η ουτως χαρακτηριζομένη γυνη απλα “να μην καθεται” στον χαρακτηριζοντα, να μην ανταποκρινεται θετικα εις τα ερωτικα του κελευσματα.

Καριολομουνο

Black Widow
Black Widow

Φαρμακομούνα

Εδω το “φαρμακο” εχει την ιδιοτητα του δηλητηριου, και οχι της θεραπευτικης δρασης.

(Βλεπε σχετικα την λεξη “ποντικοφαρμακο”. Δεν θεραπευει τους ποντικους, αλλα τους θανατωνει, ειναι δηλητηριον, και δη ισχυρωτατον.)

Και ειναι ενδιαφερον να παρατηρησομε ποσον κοντα αλλα και μακρυα ειναι οι λεξεις φαρμακο και φαρμακι στην ελληνικη γλωσσα.

Κατι που δεν συμβαινει σε αλλες γλωσσες, παραδειγμα στην αγγλικη, οπου εχομε medicine vs. poison. Παντελως διαφορετικη ριζα.

imagesCAYK2DZW

Η διαθετουσα το σχετικον οπλον (η πηγη του φαρμακου ειναι το αιδιοιον) “φαρμακωνει” τον ερωτικον της συντροφον, ή τον συζυγον της.

Κατι κακο θα του συμβει, ισως και ο θανατος.

Παραπεμπει λοιπον στην “μαυρη αραχνη”, που μετα την ερωτικη πραξη, και εκ της συνεπειας της, θανατωνει τον ερωτικον της συντροφον.

Εν προκειμενω η λεξις δεν αναφερεται υποχρεωτικα σε υπαρκτη ιδιοτητα.

Μπορει να εκφραζει και τον φοβο του ερωτικου συντροφου, οτι η ερωτικη συνανστροφη με την φερουσα το φαρμακοφορον αιδοιον θα τον θανατωσει, ή θα τον βλαψει.

Αρα η γλωσσα εκφραζει το ονειρο, τον εφιαλτη, τον φοβο, οποτε οπως θα ελεγε και ο Δοκτωρ Φροϋντ την υποβοσκουσα επιθυμια.

Ο φαρμακοφορος και απειλητικος ερως αντικειμενοποιειται εις τον φαρμακοφορον αιδιοιον.

Ιδου λοιπον και μια εισετι λειτουργια – και δη θεραπευτικη – της γλωσσας.

Δια της εκφρασεως την φοβων και των επιθυμιων εν τροπω αντικειμενοποιησεως, εκβαλλομεν το κακον, το βλαβερον, και του αποδιδομεν υλικη συγκεκριμενη υποσταση.

Παυει λοιπον ο φοβος του θανατου να ειναι μια αφαιρεση, και συγκεκριμενοποιειται ως το Αιδοιον της γυναικος Χ.

Απο το αλμπουμ "Φωτοφρακτης"του Ανδρεα Εμπειρικου
Απο το αλμπουμ “Φωτοφρακτης”του Ανδρεα Εμπειρικου

Οδοντωτον Αιδοιον (Μουνι με δοντια)

Αποδοσις του εις την λατινικην ορου Vagina Dentata – ενω εις την αγγλικην αναφερεται ως Toothed Vagina.

Αναφερεται εις την μυθικης προελευσεως γυναικα ητις φερει οδοντας εις το αιδοιον της, και ως εκ τουτου δυναται να ακρωτηριασει το πεος του ερωτικου της συντροφου εν τη εκτελεσει της γενετησιας πραξεως.

Βεβαιως υπαρχει και η επιστημονικη αποψη οτι το πεος ειναι αναλωσιμο, ως μια πρωτη υλη. Καθε φορα λοιπον που το πεος διεισδυει εις το αιδοιον, αναλωνεται.

Το οδοντωτον αιδοιον αποτελει και εφιαλτη δια τον ανδρα που ονειρευεται τον ακρωτηριασμο του εν τη τελεση της ερωτικης πραξεως.

Εν τη εννοια τουτη, το οδοντωτον αιδοιον αποτελει μεγαλυτεραν απειλην συγκρινομενη με την φαρμοκομουναν.

Καλυτερα ο ακαριαιος θανατος απο τον ατιμωτικον ακρωτηριασμον.

Castration-pic

Κλαψομουνα

Λεξις ητις υπαρχει και εις το αρσενικον, ως “κλαψομούνης”.

Υποδηλωνει καποιαν η οποια το ριχνει στο κλαμα, ή την κλαψουρα με το παραμικρο, υπερβαλλει, τρεχουν τα δακρυα ποταμι, και ολα αυτα χωρις λογο. Οποτε και δεν την παιρνει κανεις στα σοβαρα, ενω αποτελει και ενοχλησιν μεγαλην, με αποτελεσμα να την αποφευγουσιν οι παντες.

Υπαρχει βεβαιως και η γνωστη ταση του ανδρικου φυλου να υποτιμα τον συναισθηματισμο της γυναικας και να επιχειρει να τον απορριπτει ως κλαμμα ανευ λογου. Προσοχη λοιπον, η γλωσσα εν προκειμενω επιβεβαιωνει δια μιαν εισετι φοραν την αμφισημιαν ητις ενεδρευει.

achille_devc3a9ria_les_petits_jeux_innocens
Achille Deveria: Small and innocent games

Γλειφομούνι

Η πλεον αξιοπρεπης λεξις ειναι η “Αιδοιολειχια”.

Αποτελει πραξιν ητις αποδιδει εις τον πραγματοποιουντα εμπειριαν μοναδικην, καθοσον ενεργοποιουντια οι γευστικοι αδενες και σχεδον ολοκληρη η στοματικη κοιλοτης. Ταυτοχζρονως πραγματοποιουνται και ποικιλοτροπες προσμιξεις υγρων πολλαπλων προελευσεων και πηγων, συνοδευομενες απο οσμες και μυρωδιες μονον δια τους πραγματικους ρεκτες.

Ψευτομούνι. Είδος γλειφομουνίου, με τη διαφορά ότι ο τύπος προσποιείται ότι χρησιμοποιεί γλώσσα, ενώ στην ουσία χρησιμοποιεί δάχτυλο (πιθανόν λόγω σιχαμάρας). Απαραίτητη προϋπόθεση για ένα επιτυχημένο ψευτομούνι είναι η μίμηση του ήχου του γλειψίματος, (6)

Μουνόσκυλο αποκαλειται ο εχων σχεδον εθισμον εις την αιδοιολειχιαν, προσομοιαζομενος ουτω με τους συμπαθεις κυνες οιτινες οπου βρεθουν και οπου σταθουν γλειφονται και γλειφουν.

Παρομοιες στην εννοια ειναι και οι λεξεις Μουνοδουλος και Μουνακιας, παρολον οτι αμφοτερες εχουσιν και μεταφορικην εννοιαν ήτις αφορα την εξιν των ανθρωπων αυτων προς το σεβαστον.

Sarah LucasGot a Salmon On #3 1997
Sarah LucasGot a Salmon On #3 1997

Πλακομουνι

Πραξις ομοφυλοφιλικου ερωτος.

Το σχετικο ρημα αποδιδεται ως “πλακομουνιαζομαι”.

Το δε ουσιαστικον ειναι “πλακομουνού”.

“Οι στασεις ειχαν αλλαξει. Οι τριβαδες μου ειχαν εισχωρησει η μια στην αλλη, αγκαλιαζονταν ασφυκτικα ωστε να εφαπτεται το δριμυ και πυκνο τριχωμα τους, να τριβονται τα μελη τους. Εφορμουσαν, ενωνονταν και απωθουνταν, με το ρυθμο, την επιμονη και τη δυναμη που προμηνυει στις γυναικες το επερχομενο απογειο της ηδονης.”

Alfred de Musset  “Γκαμιανί, ή Δυο νυχτες παραφορας”. Μεταφραση Ανδρεα Στάϊκου. Εκδοσεις Άγρα, 2002.

Louise Bourgeois, "Janus Fleuri", 1968
Louise Bourgeois, “Janus Fleuri”, 1968

Παραπομπες

(1) Μαρια Θεοδωροπούλου, Μ. Saussure και Lacan: Απο τη γλωσσολογία στην ψυχανάλυση.

(2) slang.gr

(3) Λεξικο Κοινης Νεοελληνικης

(4) Αθεοφοβος2

(5) L’ Enfant de la Haute Mer

(6) Slang

John Stuart Mill’s Tendency Laws: are they contradictory to his determinism?

Introduction
By reconstructing Mill’s argument, I will show that there is no contradiction between Mill’s determinism and his views on tendency laws. Mill was consistent in his approach. In the context of his deterministic method, he provided adequate explanation of why we should be viewing the phenomena of the world as tendencies, both in the physical and the (mental or moral) social sciences, without negating causality. However, at the same time, Mill outlines the limitations of causality and its laws.
This essay has two parts. In the first part I consider Mill’s tendency laws in the natural sciences, while in the second part I focus on tendency laws in the social sciences.
I have sourced Mill’s original material from ‘System of Logic’ (SOL) and ‘On the Definition of Political Economy and on the Method of Investigation proper to it’ (DPE). Both are included in Nagel (1). In the text I use ‘social science’ to denote Mill’s ‘mental or moral science’, or ‘political economy’.
Part I: The physical sciences
Mill’s determinism is based on ‘the various uniformities of the course of nature, which when ascertained by what is regarded as a sufficient induction, we call he laws of nature’ (SOL, Book III, Chapter IV, § 1; 1, 187). The law of causation dictates that every fact which has a beginning has a cause. He proceeds to define ‘the cause of a phenomenon to be the antecedent, or the concurrence of antecedents, on which it (the phenomenon) is invariably and unconditionally consequent’. (SOL, Book III, Chapter V, § 3; 1, 197-198). The repeating, invariable and unconditional consequence of the phenomenon enables us to generalize, inferring its cause.
A phenomenon will occur again and again, as long as the phenomena comprising its cause occur again, and provided that ‘no other phenomenon having the character of a counteracting cause shall exist’. (SOL, Book III, Chapter V, § 5; 1, 203).
The concept of a counteracting cause is opening the door to tendency laws. It so happens that in some cases: ‘There are often several independent modes in which the same phenomenon could have originated… Many causes may produce mechanical motion; many causes may produce some kinds of sensation; many causes may produce death’. (SOL, Book III, Chapter X, § 1; 1, 239).
Given the multitude of causes in some phenomena, it is possible that diverse causes act simultaneously, in composition; in such case ‘two or more laws interfere with one another and apparently frustrate or modify one another’s operation, yet in reality all are fulfilled’. (SOL, Book III, Chapter X, 4; 1, 246).
Therefore, when a phenomenon may be explained by a multitude of causes and opposing causes occur simultaneously, we cannot be certain about the outcome. This does not mean that the laws are not valid. They are fulfilled, but the outcome of the acting of opposing causes may produce different outcomes. For this reason: ‘All laws of causation, in consequence of their liability to be counteracted, require to be stated in words affirmative of tendencies only, and not of actual results.’ (SOL, Book III, Chapter X, 4; 1, 248).
Part II: The social sciences
In the social sciences we have to cope with two major issues: great complexity and our ignorance, to degrees that are by far higher than in the physical sciences. ‘We study nature… in circumstances… of great complexity and never perfectly known to us, and with the far greater part of the processes concealed from our observation.’ (DPE; 1, p.427).
Causes will operate in a certain manner unless they are counteracted. ‘We may be able to conclude, from the laws of human nature applied to the circumstances of a given state of society, that a particular cause will operate in a certain manner unless counteracted; but we can never be assured to what extent or amount it will so operate, or affirm with certainty that it will not be counteracted; because we can seldom know even approximately, all the agencies which may co-exist with it, and still less calculate the collective result of so many combined elements’. (SOL Book VI, Chapter IX, § 2; 1, 334).
It is impossible to be ‘quite sure that all circumstances of the particular case are known to us sufficiently in detail and that our attention is not unduly diverted from any of them.’ The unknown circumstances, the ones that ‘have not fallen under the cognizance of science, have been called “disturbing causes”’. (DPE; 1, p.429).
We can never be assured to what extent or amount the disturbing causes will operate, or affirm with certainty that a particular cause will not be counteracted. ‘We may be able to conclude, from the laws of human nature applied to the circumstances of a given state of society, that a particular cause will operate in a certain manner unless counteracted; but we can never be assured to what extent or amount it will so operate, or affirm with certainty that it will not be counteracted; because we can seldom know even approximately, all the agencies which may co-exist with it, and still less calculate the collective result of so many combined elements.’ (SOL, Book VI, Chapter IX, § 2; 1, 334).
Having established the existence of disturbing causes, Mill proceeds to preserve the integrity of causality, by claiming that: ‘The disturbing causes have their laws, as the causes which are thereby disturbed have theirs; and from the laws of the disturbing causes, the nature and amount of the disturbance may be predicted “a priori”, like the operation of the more general laws which they are said to modify or disturb, but with which they might more properly be said to be concurrent. The effect of the special causes is then to be added to, or subtracted from, the effect of the general ones.’ (DPE; 1, p.430).
As the last sentence reminds us, what makes all of this line of argumentation valid is the compounding of causes. ‘When an effect depends upon a concurrence of causes, those causes must be studied one at a time, and their laws separately investigated, if we wish, through the causes, to obtain the power of either predicting or controlling the effect; since the law of the effect is compounded of the laws of all the causes which determine it.’ (DPE; 1, p.421).
We have now arrived at the conclusion of the argument. ‘It is evident that the social sciences considered as a system of deductions a priori, cannot be a science of positive predictions, but only of tendencies’. (SOL, Book VI, Chapter IX, § 2; 1, 334). This is the same conclusion Mill arrived at when considering causality in the physical sciences. One might say though, that the tendencies are more evident in the social compared to the physical sciences, due to the higher complexity of the phenomena and our ignorance.
Mill closes the “loop” of the scientific process with verification using the “a posteriori” method. The “a priori” method of investigation is supplemented by the “a posteriori” method as a means of verifying truth and ‘reducing to the lowest point that uncertainty before alluded to as arising from the complexity of every particular case, and from the difficulty (not to say impossibility) of our being assured “a priori” that we have taken into account all the material circumstances.’ (DPE; 1, p.431).
Social phenomena are complex, and there are potentially many disturbing causes, most of which, if not all, we do not know of. Therefore the relevant laws governing the phenomena can only be stated as tendency laws which we verify using the “a posteriori” method. The verification process may give us knowledge about some of the disturbing causes and their laws.
Epilogue
Having shown that Mill was consistent in his approach, I want to conclude by briefly considering the legacy of “tendency laws”.
‘When things are not ceteris paribus, the laws in question still apply. But they now describe tendencies – partial elements of a complex situation. (Therefore) ceteris paribus laws and tendencies go hand in hand – and that seems reasonable enough’ (2). Kincaid’s statement practically attributes the “ceteris paribus” approach to Mill. And many economists and philosophers agree with him. Given the importance of ceteris paribus laws in economics, we can conclude that Mill’s “tendency laws” have played a very important role in the shaping and the development of economics.
However, the limits to our knowledge and understanding of complex phenomena must not be underestimated. As Hayek argues: ‘…we can reasonably claim that a certain phenomenon is determined by known natural forces and at the same time admit that we do not know precisely how it has been produced… It would then appear that the search for the discovery of laws is not an appropriate hallmark of scientific procedure but merely a characteristic of the theories of simple phenomena as we have defined these earlier; and that in the field of complex phenomena the term ‘law’ as well as the concepts of cause and effect are not applicable without such modification as to deprive them of their ordinary meaning.’ (3)
When it comes to complex social phenomena, “tendency laws” may in addition to providing some explanations, reveal the limits of causal determinism, and enhance “our knowledge of our ignorance” (4, quoted by Hayek in 3).
References
1. Nagel, Ernest. John Stuart Mill’s Philosophy of Scientific Method. Hafner Publishing Company. New York, 1950.
2. Kincaid, Harold. Defending Laws in the Social Sciences, in: Martin, Michael and McIntyre, Lee (eds.) Readings in the Philosophy of Social Sciences. MIT Press, 1994.
3. Hayek, F.A. The Theory of Complex Phenomena, in: Martin, Michael and McIntyre, Lee (eds.) Readings in the Philosophy of Social Sciences. MIT Press, 1994.
4. Popper, K. R. “On the Sources of Knowledge and Ignorance”, Proceedings of the British Academy. 46, 1960.

 

Action against “Evil Acts”

Dachau Concentration Camp - The perimeter fence from the outside
Dachau Concentration Camp – The perimeter fence from the outside (Photo: panathinaeos)

“In the world in which we find ourselves, the possibilities of good are almost limitless, and the possibilities of evil no less so. Our present predicament is due more than anything else to the fact that we have learnt to understand and control to a terrifying extent the forces of nature outside us, but not those that are embodied in ourselves.”

Bertrand Russell (1)

“Among the moral results of this disaster (he refers to the plague of the 14th century in Europe) the most shameful was a series of attacks upon the Jewish population, who at Mainz and other German-speaking towns were burned in their hundreds or thousands by an infuriated mob in the belief that the plague was a malignant device of the Semitic race for the confusion of the Catholic creed. ” 

H.A.L. Fisher (3)

Beginning on the day in 1975 when his guerrilla army marched silently into the capital, Phnom Penh, Pol Pot emptied the cities, pulled families apart,abolished religion and closed schools. Everyone was ordered to work, even children. The Khmer Rouge outlawed money and closed all markets. The Khmer Rouge especially persecuted members of minority ethnic groups — the Chinese, Muslim Chams, Vietnamese and Thais who had lived for generations in the country, and any other foreigners — in an attempt to make one ”pure” Cambodia. Non-Cambodians were forbidden to speak their native languages or to exhibit any ”foreign” traits. The pogrom against the Cham minority was the most devastating, killing more than half of that community.

The New York Times

Dachau Concentration Camp - Fences
Dachau Concentration Camp – Fences (Photo: panathinaeos)

Introduction

Today I want to address the issue of taking action to deter, contain, and even prevent “Evil Acts”.

I consider that it is not enough to condemn evil acts. Words of condemnation are not enough.

In my view one must also act against “evil acts”.

It all began during a visit to the Dachau Concentration Camp, in the outskirts of Munich in Bavaria, Germany.

Dachau is a sleepy suburb. But once you get to the perimeter walls and the barbed wires, you start getting the bad vibrations.

At the end of my visit I was shocked.

More than after my visit to Auschwitz.

May be because Auschwitz is relatively isolated, whereas Dachau is right in the middle of the community.

Hundreds of thousands of people were tortured and lost their life in this and other camps in Nazi Germany.

More than six million Jews lost their lives during the Holocaust.

Some Germans of the time say that they did not know about it.

This is a frightening thought.

How could you live in Dachau and know nothing about the camp?

An even more frightening thought is that there is no guarantee that evil acts will not be committed again.

As H.A.L. Fisher wrote: “The fact of progress is written plain and large on the page of history; but progress is not a law of nature. The ground gained by one generation may be lost by the next. The thoughts of men may flow into the channels which lead to disaster and barbarism.” (3)

Dachau - The Entrance Gate
Dachau Concentration Camp – The Entrance Gate (Photo: panathinaeos)

Definitions

I begin by giving some definitions of “evil acts”.

My views address only acts and their implications. I do not refer to ideas, impressions, thoughts and other abstract entities.

Two more qualifications:

  • I do not refer to natural acts, like the 1755 earthquake that destroyed Lisbon. This is almost self-evident, but the clarification is needed.
  • In addition, I will exclude one person acts like Anders Behring Breivik’s  2011 sequential bombing and mass shooting in Norway.

To start with a definition, I will paraphrase Peter Dews’ definition:

“Evil acts are profound, far reaching desecrations of the human.”

Martha Nussbaum reminds us that Kant considered the human being as capable “under certain circumstances” to commit evil acts:

“Evil is radical, according to Kant, that is to say it goes to the root of our humanity, because human beings, prior to any experience, have a propensity to both good and evil, in the form of tendencies that are deeply rooted in our natures. We are such that we can follow the moral law, but there is also something about us that makes it virtually inevitable that under certain circumstances we will disregard it and behave badly.”

Philosopher Adi Ophir in his book “The Order of Evils” offers the main contention is that evil is neither a diabolical element residing in the hearts of men nor a meaningless absence of the good. Rather, it is the socially structured order of “superfluous evils.” Evils, like pain, suffering, loss, and humiliation, are superfluous when they could have been—but were not—prevented.

Dachau - Smoking is not permitted
Dachau – Smoking is not permitted (Photo: panathinaeos)

Who is the bearer of (good or) evil?

Bertrand Russell’s view (The Reith Lectures, Lecture 6, 1948) provides the answer to this key question:

“That is why the individual man is the bearer of good and evil, and not, on the one hand, any separate part of a man, or on the other hand, any collection of men. To believe that there can be good or evil in a collection of human beings, over and above the good or evil in the various individuals, is an error; moreover it is an error which leads straight to totalitarianism, and is therefore dangerous.” (1) 

Therefore it is one or more individuals who commit “evil acts” and are responsible for them.

One more word about those who claim that the agent behind evil acts may be an impersonal entity like the State. I quote Bertrand Russell again:

“When we think concretely, not abstractly, we find, in place of ‘the state’, certain people who have more power than falls to the share of most men. And so glorification of ‘the state’ turns out to be, in fact, glorification of a governing minority.” (1)

The argument applies to all other “impersonal” agents, like a “system” (e.g. capitalism, socialism) and so on.

Dachau - Where the barracks were (Photo: panathinaeos)
Dachau Concentration Camp – Where the barracks were (Photo: panathinaeos)

Why act against “evil acts”?

One may have many diverse motives for acting against “evil acts”. The same of course applies to any other action.

One of the motives may be originating from a moral framework.

A moral framework can be prescriptive, and it is in this sense that I want to deploy it in this article.

Koertge (2) has identified the following building blocks of Popper’s Moral Philosophy:

  • self-emancipation through knowledge,
  • a dedication to communal problem solving,
  • honesty,
  • openness to criticism,
  • tolerance for other views,
  • a society that supports freedom of expression and
  • the imperatives to relieve suffering and avoid cruelty.

The moral framework explains the taking of the action and justifies its necessity.

Dachau
Dachau Concentration Camp: The Administration Building – (Photo: panathinaeos)

Acting against “Evil Acts”

In the context of the moral framework above, all acts against “evil acts” need to conform with the values of the framework and not violate it.

Otherwise, in the name of the action against “evil acts”, you end up committing evil acts. Which defeats the purpose of taking action against evil.

Acting against “evil acts” is a moral duty, if one wants to accept that there is one,

Of course as I have mentioned in a previous section, action may be taken for other reasons.

Acting against “evil acts” is not necessarily effective. This however applies to all actions. The fact that an action may not turn out to be an effective action does not imply anything against the action itself.

Taking action against evil acts is very risky.

It may kill you, or endanger you greatly to say the least.

It may be safely asserted that if evil acts are consistently deterred and contained, this will be the result of some people taking action.

Consistent outcomes cannot be the result of chance only.

Dachau Concentration Camp - A view from inside of the barracks to the outside
Dachau Concentration Camp – A view from inside of the barracks to the outside (Photo: panathinaeos)

Bad end, good end

Claus Philipp Maria Schenk Graf von Stauffenberg decided to act and attempt the assassination of Adolf Hitler and the removal of the Nazi Party from power.

He was not alone. He was one of the leaders not only of the plot against Hitler and the Nazis, but also of the German Resistance movement in the German Armed Forces (Wermacht).

Unfortunately the attempt failed and von Stauffenberg was executed in July 1944.

My maternal grandfather gave shelter in his house to a Jewish family for a period of over two years, during the German occupation of Athens.

Had he been caught, his whole family would have been killed, and the Jewish family would be sent to an extermination camp.

Luckily he was never caught, and the Jewish family found a safe way out to the Middle East.

Intention versus consequence

The French press magnate Jean Prouvost, who had collaborated with the German forces during the occupation of France, tried to redeem himself by writing a large check to the resistance when it became clear that the Germans were losing the war. After Liberation, the High Court (in France) granted him a non-lieu (a judgement that suspends, annuls, or withdraws a case without bringing it to trial). The reason he went free was probably that the resistance needed the money and later found itself obliged to keep the tacit promise of immunity that acceptance of the check implied. (4)    

This incident is worth noting because it opens up a discussion regarding the difference between intention and consequence.

The intention of the person in this case may be considered as having nothing to do with acting against evil. The act as far as intentions go appears to serve the person’s self-interest.

On the other hand, the consequences of the action may have been quite significant, judging by the immunity granted to the press magnate.

Dachai Concentration Camp - Guard Tower
Dachau Concentration Camp – Guard Tower (Photo: panathinaeos)

Deter, constrain, prevent?

Prevention is of course much better.

But is it possible?

I believe that no one can say that it is not possible, although there is no certainty regarding the outcome of preventive actions.

As an example, it is known that totalitarian regimes are more likely to commit evil acts than other regimes.

This implies that action against totalitarianism is in a way action that potentially prevents evil acts.

This can be generalized.

Once the circumstances under which evil acts are committed are established, all actions that go counter to these circumstances have the potential of preventing evil acts.

Once evil acts are committed, the issue becomes to what extent they will continue.

Action then needs to be taken to deter and contain evil acts.

However, taking action must not lead to committing of evil acts, while trying to deter and/or contain evil acts.

The Syrian Chemical Weapons issue is a good example.

Using chemical weapons is an evil act. There is no doubt about it.

Actions must be taken against the use of chemical weapons.

However, if this action prevents one of the two parties involved in the conflict to use the weapons, while it enables the other party to use them, the action will not be effective.

There is also another issue that needs to be addressed.

If we need to stop the use of chemical weapons, is it not also necessary to stop the production and trading of chemical weapons?

As I was writing this, I saw a brief from the Financial Times newspaper, announcing that “The US and Russia have agreed on a framework for Syria to destroy all of its chemical weapons by the middle of 2014. If President Bashar al-Assad fails to comply with the US-Russia agreement the issue is then to be referred to the United Nations Security Council.”

Dachau Concentration Camp - Extermination furnace
Dachau Concentration Camp – Extermination furnace (Photo: panathinaeos)

In place of a conclusion

Now that I read again what I wrote it appears to me that a generalization is in order.

I started out by asserting the necessity of action against “evil acts”.

This is good, but not good enough.

There are far too many religious overtones in the word “evil”.

It is fuzzy, blurred, unclear, and easily manipulated.

Almost everything that I wrote above stands if I replace “evil acts” with “human suffering”.

“I believe that there is, from the ethical point of view, no symmetry between suffering and happiness, or between pain and pleasure. (…) human suffering makes a direct moral appeal for help, while there is no similar call to increase the happiness of a man who is doing well anyway.” (5)

Sources

(1) Bertrand Russell, The Reith Lectures, Lecture 6

(2) Noretta Koertge, The Moral Underpinnings of Popper’s Philosophy

(3) H.A.L. Fisher, A History of Europe

(4) Jon Elster, Explaining Social Behavior

(5) Karl Popper, The Open Society and its Enemies

Action against “Evil Acts”

Dachau Concentration Camp - The perimeter fence from the outside
Dachau Concentration Camp – The perimeter fence from the outside (Photo: panathinaeos)

“In the world in which we find ourselves, the possibilities of good are almost limitless, and the possibilities of evil no less so. Our present predicament is due more than anything else to the fact that we have learnt to understand and control to a terrifying extent the forces of nature outside us, but not those that are embodied in ourselves.”

Bertrand Russell (1)

“Among the moral results of this disaster (he refers to the plague of the 14th century in Europe) the most shameful was a series of attacks upon the Jewish population, who at Mainz and other German-speaking towns were burned in their hundreds or thousands by an infuriated mob in the belief that the plague was a malignant device of the Semitic race for the confusion of the Catholic creed. ” 

H.A.L. Fisher (3)

Beginning on the day in 1975 when his guerrilla army marched silently into the capital, Phnom Penh, Pol Pot emptied the cities, pulled families apart,abolished religion and closed schools. Everyone was ordered to work, even children. The Khmer Rouge outlawed money and closed all markets. The Khmer Rouge especially persecuted members of minority ethnic groups — the Chinese, Muslim Chams, Vietnamese and Thais who had lived for generations in the country, and any other foreigners — in an attempt to make one ”pure” Cambodia. Non-Cambodians were forbidden to speak their native languages or to exhibit any ”foreign” traits. The pogrom against the Cham minority was the most devastating, killing more than half of that community.

The New York Times

Dachau Concentration Camp - Fences
Dachau Concentration Camp – Fences (Photo: panathinaeos)

Introduction

Today I want to address the issue of taking action to deter, contain, and even prevent “Evil Acts”.

I consider that it is not enough to condemn evil acts. Words of condemnation are not enough.

In my view one must also act against “evil acts”.

It all began during a visit to the Dachau Concentration Camp, in the outskirts of Munich in Bavaria, Germany.

Dachau is a sleepy suburb. But once you get to the perimeter walls and the barbed wires, you start getting the bad vibrations.

At the end of my visit I was shocked.

More than after my visit to Auschwitz.

May be because Auschwitz is relatively isolated, whereas Dachau is right in the middle of the community.

Hundreds of thousands of people were tortured and lost their life in this and other camps in Nazi Germany.

More than six million Jews lost their lives during the Holocaust.

Some Germans of the time say that they did not know about it.

This is a frightening thought.

How could you live in Dachau and know nothing about the camp?

An even more frightening thought is that there is no guarantee that evil acts will not be committed again.

As H.A.L. Fisher wrote: “The fact of progress is written plain and large on the page of history; but progress is not a law of nature. The ground gained by one generation may be lost by the next. The thoughts of men may flow into the channels which lead to disaster and barbarism.” (3)

Dachau - The Entrance Gate
Dachau Concentration Camp – The Entrance Gate (Photo: panathinaeos)

Definitions

I begin by giving some definitions of “evil acts”.

My views address only acts and their implications. I do not refer to ideas, impressions, thoughts and other abstract entities.

Two more qualifications:

  • I do not refer to natural acts, like the 1755 earthquake that destroyed Lisbon. This is almost self-evident, but the clarification is needed.
  • In addition, I will exclude one person acts like Anders Behring Breivik’s  2011 sequential bombing and mass shooting in Norway.

To start with a definition, I will paraphrase Peter Dews’ definition:

“Evil acts are profound, far reaching desecrations of the human.”

Martha Nussbaum reminds us that Kant considered the human being as capable “under certain circumstances” to commit evil acts:

“Evil is radical, according to Kant, that is to say it goes to the root of our humanity, because human beings, prior to any experience, have a propensity to both good and evil, in the form of tendencies that are deeply rooted in our natures. We are such that we can follow the moral law, but there is also something about us that makes it virtually inevitable that under certain circumstances we will disregard it and behave badly.”

Philosopher Adi Ophir in his book “The Order of Evils” offers the main contention is that evil is neither a diabolical element residing in the hearts of men nor a meaningless absence of the good. Rather, it is the socially structured order of “superfluous evils.” Evils, like pain, suffering, loss, and humiliation, are superfluous when they could have been—but were not—prevented.

Dachau - Smoking is not permitted
Dachau – Smoking is not permitted (Photo: panathinaeos)

Who is the bearer of (good or) evil?

Bertrand Russell’s view (The Reith Lectures, Lecture 6, 1948) provides the answer to this key question:

“That is why the individual man is the bearer of good and evil, and not, on the one hand, any separate part of a man, or on the other hand, any collection of men. To believe that there can be good or evil in a collection of human beings, over and above the good or evil in the various individuals, is an error; moreover it is an error which leads straight to totalitarianism, and is therefore dangerous.” (1) 

Therefore it is one or more individuals who commit “evil acts” and are responsible for them.

One more word about those who claim that the agent behind evil acts may be an impersonal entity like the State. I quote Bertrand Russell again:

“When we think concretely, not abstractly, we find, in place of ‘the state’, certain people who have more power than falls to the share of most men. And so glorification of ‘the state’ turns out to be, in fact, glorification of a governing minority.” (1)

The argument applies to all other “impersonal” agents, like a “system” (e.g. capitalism, socialism) and so on.

Dachau - Where the barracks were (Photo: panathinaeos)
Dachau Concentration Camp – Where the barracks were (Photo: panathinaeos)

Why act against “evil acts”?

One may have many diverse motives for acting against “evil acts”. The same of course applies to any other action.

One of the motives may be originating from a moral framework.

A moral framework can be prescriptive, and it is in this sense that I want to deploy it in this article.

Koertge (2) has identified the following building blocks of Popper’s Moral Philosophy:

  • self-emancipation through knowledge,
  • a dedication to communal problem solving,
  • honesty,
  • openness to criticism,
  • tolerance for other views,
  • a society that supports freedom of expression and
  • the imperatives to relieve suffering and avoid cruelty.

The moral framework explains the taking of the action and justifies its necessity.

Dachau
Dachau Concentration Camp: The Administration Building – (Photo: panathinaeos)

Acting against “Evil Acts”

In the context of the moral framework above, all acts against “evil acts” need to conform with the values of the framework and not violate it.

Otherwise, in the name of the action against “evil acts”, you end up committing evil acts. Which defeats the purpose of taking action against evil.

Acting against “evil acts” is a moral duty, if one wants to accept that there is one,

Of course as I have mentioned in a previous section, action may be taken for other reasons.

Acting against “evil acts” is not necessarily effective. This however applies to all actions. The fact that an action may not turn out to be an effective action does not imply anything against the action itself.

Taking action against evil acts is very risky.

It may kill you, or endanger you greatly to say the least.

It may be safely asserted that if evil acts are consistently deterred and contained, this will be the result of some people taking action.

Consistent outcomes cannot be the result of chance only.

Dachau Concentration Camp - A view from inside of the barracks to the outside
Dachau Concentration Camp – A view from inside of the barracks to the outside (Photo: panathinaeos)

Bad end, good end

Claus Philipp Maria Schenk Graf von Stauffenberg decided to act and attempt the assassination of Adolf Hitler and the removal of the Nazi Party from power.

He was not alone. He was one of the leaders not only of the plot against Hitler and the Nazis, but also of the German Resistance movement in the German Armed Forces (Wermacht).

Unfortunately the attempt failed and von Stauffenberg was executed in July 1944.

My maternal grandfather gave shelter in his house to a Jewish family for a period of over two years, during the German occupation of Athens.

Had he been caught, his whole family would have been killed, and the Jewish family would be sent to an extermination camp.

Luckily he was never caught, and the Jewish family found a safe way out to the Middle East.

Intention versus consequence

The French press magnate Jean Prouvost, who had collaborated with the German forces during the occupation of France, tried to redeem himself by writing a large check to the resistance when it became clear that the Germans were losing the war. After Liberation, the High Court (in France) granted him a non-lieu (a judgement that suspends, annuls, or withdraws a case without bringing it to trial). The reason he went free was probably that the resistance needed the money and later found itself obliged to keep the tacit promise of immunity that acceptance of the check implied. (4)    

This incident is worth noting because it opens up a discussion regarding the difference between intention and consequence.

The intention of the person in this case may be considered as having nothing to do with acting against evil. The act as far as intentions go appears to serve the person’s self-interest.

On the other hand, the consequences of the action may have been quite significant, judging by the immunity granted to the press magnate.

Dachai Concentration Camp - Guard Tower
Dachai Concentration Camp – Guard Tower (Photo: panathinaeos)

Deter, constrain, prevent?

Prevention is of course much better.

But is it possible?

I believe that no one can say that it is not possible, although there is no certainty regarding the outcome of preventive actions.

As an example, it is known that totalitarian regimes are more likely to commit evil acts than other regimes.

This implies that action against totalitarianism is in a way action that potentially prevents evil acts.

This can be generalized.

Once the circumstances under which evil acts are committed are established, all actions that go counter to these circumstances have the potential of preventing evil acts.

Once evil acts are committed, the issue becomes to what extent they will continue.

Action then needs to be taken to deter and contain evil acts.

However, taking action must not lead to committing of evil acts, while trying to deter and/or contain evil acts.

The Syrian Chemical Weapons issue is a good example.

Using chemical weapons is an evil act. There is no doubt about it.

Actions must be taken against the use of chemical weapons.

However, if this action prevents one of the two parties involved in the conflict to use the weapons, while it enables the other party to use them, the action will not be effective.

There is also another issue that needs to be addressed.

If we need to stop the use of chemical weapons, is it not also necessary to stop the production and trading of chemical weapons?

As I was writing this, I saw a brief from the Financial Times newspaper, announcing that “The US and Russia have agreed on a framework for Syria to destroy all of its chemical weapons by the middle of 2014. If President Bashar al-Assad fails to comply with the US-Russia agreement the issue is then to be referred to the United Nations Security Council.”

Dachau Concentration Camp - Extermination furnace
Dachau Concentration Camp – Extermination furnace (Photo: panathinaeos)

In place of a conclusion

Now that I read again what I wrote it appears to me that a generalization is in order.

I started out by asserting the necessity of action against “evil acts”.

This is good, but not good enough.

There are far too many religious overtones in the word “evil”.

It is fuzzy, blurred, unclear, and easily manipulated.

Almost everything that I wrote above stands if I replace “evil acts” with “human suffering”.

“I believe that there is, from the ethical point of view, no symmetry between suffering and happiness, or between pain and pleasure. (…) human suffering makes a direct moral appeal for help, while there is no similar call to increase the happiness of a man who is doing well anyway.” (5)

Sources

(1) Bertrand Russell, The Reith Lectures, Lecture 6

(2) Noretta Koertge, The Moral Underpinnings of Popper’s Philosophy

(3) H.A.L. Fisher, A History of Europe

(4) Jon Elster, Explaining Social Behavior

(5) Karl Popper, The Open Society and its Enemies

Given the existence …..of a personal God…. tennis … the stones … so calm … Cunard … unfinished . . .

Introduction

Dermot Moran believes that “Samuel Barclay Beckett (1906–89) is the most philosophical of twentieth-century writers.”

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His characters exult in endless, pointless, yet entertaining, metaphysical arguments. His work exudes an atmosphere of existential Angst, hopelessness and human abandonment to the relentless course of the world. Beckett’s characters portray a rootless, homeless, alienated humanity. One no longer at home in the world; one lost in a meaningless void. (3)

Peter Gay (many thanks to “a piece of monologue“) asserts:

“Beckett’s principal message, then, learned less from Sartre than from Schopenhauer and his own experience, was that life is a catastrophe from birth, that isolation is a necessary element in the human condition, and that salvation, even though promised, will never come. Nor will self knowledge. Whatever one undertakes, Beckett noted in one of his much-quoted sayings, one must fail, and one’s only recourse is to fail again, of better next time.” (8)

My favorite play of his is “Waiting for Godot”, which was written in French in 1948 and was first performed in Paris as En Attendant Godot.

Film8

Today’s post is about Lucky’s monologue in Act I of the play.

Lucky is the old slave of a pompous old man, Pozzo.

Lucky is a wreck of a man. As personal slave to Pozzo, he is forced to endure insults and indignity. He has lost all his ability to be human.

The speech is delivered by Lucky wearing his hat and having a rope around his neck.

Film3

Lucky cannot think without wearing his hat. And the rope is what his master Pozzo uses to lead him around.

Vladimir puts an end to the monologue (that apparently nobody understands) by removing Lucky’s hat.

I have read this monologue many times.

At first it looked like it is sheer nonsense. Delivered beautifully of course, but nonsense nevertheless.

But is it?

Having read it again and again, I now have my doubts.

I will start by presenting the monologue in English, continue with some thoughts on various aspects of the monologue,  and conclude with notes on some of the words used.

beckett_large_2

Lucky’s monologue

Given the existence as uttered forth

in the public works of Puncher and Wattmann (a)

of a personal God

quaquaquaqua

with white beard

quaquaquaqua

outside time without extension

who from the heights of divine apathia (b) divine athambia (c)  divine aphasia (d)

loves us dearly with some exceptions

for reasons unknown but time will tell

and suffers like the divine Miranda (e) with those

who for reasons unknown but time will tell

are plunged in torment plunged in fire whose fire flames if that continues

and who can doubt it will fire the firmament that is to say blast hell to heaven

so blue still and calm so calm

with a calm which even though intermittent

is better than nothing but not so fast

and considering what is more that as a result of the labors left unfinished

crowned by the Acacacacademy of Anthropopopometry of Essy-en-Possy (f) of Testew and Cunard (g)

it is established beyond all doubt all other doubt

than that which clings to the labors of men

that as a result of the labors unfinished of Testew and Cunard

it is established as hereinafter but not so fast for reasons unknown

that as a result of the public works of Puncher and Wattmann

it is established beyond all doubt

that in view of the labors of Fartov and Belcher (h)

left unfinished for reasons unknown of Testew and Cunard

left unfinished it is established what many deny

that man in Possy of Testew and Cunard

that man in Essy

that man in short

that man in brief

in spite of the strides of alimentation and defecation

wastes and pines

wastes and pines

and concurrently simultaneously

what is more for reasons unknown

in spite of the strides of physical culture

the practice of sports such as tennis football

running cycling swimming flying floating riding gliding conating (i) camogie skating tennis of all kinds

dying flying sports of all sorts

autumn summer winter winter tennis of all kinds

hockey of all sorts penicillin and succedanea in a word I resume

flying gliding golf over nine and eighteen holes tennis of all sorts

in a word for reasons unknown in Feckham Peckham

Fulham Clapham namely concurrently simultaneously

what is more for reasons unknown but time will tell

fades away I resume Fulham Clapham

in a word the dead loss per head since the death of Bishop Berkeley

being to the tune of one inch four ounce per head approximately

by and large more or less to the nearest decimal

good measure round figures stark naked in the stockinged feet in Connemara

in a word for reasons unknown

no matter what matter the facts are there

and considering what is more much more grave

that in the light of the labors lost of Steinweg and Peterman

it appears what is more much more grave

that in the light the light the light

of the labors lost of Steinweg and Peterman

that in the plains in the mountains

by the seas by the rivers running water running fire

the air is the same and then the earth namely the air

and then the earth in the great cold the great dark the air

and the earth abode of stones in the great cold

alas alas in the year of their Lord

six hundred and something

the air the earth the sea the earth abode of stones in the great deeps

the great cold on sea on land and in the air

I resume for reasons unknown

in spite of the tennis the facts are there but time will tell

I resume alas alas

on on in short in fine

on on abode of stones who can doubt it

I resume but not so fast

I resume the skull fading fading fading

and concurrently simultaneously

what is more for reasons unknown

in spite of the tennis

on on the beard the flames the tears the stones

so blue so calm

alas alas on on the skull the skull the skull the skull in Connemara

in spite of the tennis

the labors abandoned

left unfinished

graver still abode of stones in a word

I resume alas alas abandoned unfinished the skull the skull in Connemara

in spite of the tennis the skull

alas the stones Cunard

(mêlée, final vociferations) 

. . . tennis . . . the stones . . . so calm . . . Cunard . . . unfinished . . .

OUT19443164

Of a personal God [The (non)existence or the loss of God or the loss of the World]

The opening part of the monologue is a reference to the (non)existence of God.

It is a personal God.

In the predecessor to modern Hinduism, Vedism, God is believed to have many aspects. The impersonal aspect of God is called the Brahman, while the very personal nature of the Supreme, called Bhagavan.

There is a distinct difference between the two major Islamic sects, Shia and Sunni, regarding belief in a personal god. Sunni Muslims believe in a personal god, Shia Muslims do not.

In Christianity, God exists in the context of the Holy Trinity and the Holy Mother. The “personal” aspect of deity applies to Christ, and to a large extent to the Holy Mother, whereas the Father is a more distant, more obscure figure. In this respect, it is not strange that Beckett chooses God to be the one who is (will be) lost to Man.

God’s (non)existence is open to multiple interpretations.

The (non)existence of God may be a point at which we arrive having traveled on a path.

One potential route for the path is that we arrive at the (non)existence of God having started from the (non)existence of God.

In this scenario, nothing changes.

It is just that we confirm at the end of the route that God does not exist, more or less like when we started.

Another potential route is that we arrive at the (non)existence of god having started from the existence of God.

In this scenario things are worse.

At the end of the route we are faced with the loss of God.

Thinking about it, it may read like a loss of God, but at another layer, this may be about the loss of the world.

We project the loss of the world to God, and make it look like a loss of God.

Estragon says at some point: “There’s no lack of void”.

Gunther Anders comments on the scenario of the “loss of the world”:

That this real loss of a world requires special means if it is to be represented in literature or on the stage goes without saying. Where a world no longer exists, there can no longer be a possibility of a collision with the world, and therefore the very possibility of tragedy has been forfeited. Or to put it more precisely: the tragedy of this kind of existence lies in the fact that it does not even have a chance of tragedy, that it must always, at the same time, in its totality be farce…and that therefore it can only be represented as farce, as ontological farce, not as comedy. (2)

Samuel-Beckett-1965-by-Dmitri-Kasterine-580x388

unfinished [The Eschaton]

And this is not the end…. It can get a lot worse with the following interpretation:

Vladimir and Estragon conclude from the fact of their existence that there must be something for which they are waiting; they are champions of the doctrine that life must have meaning even in a manifestly meaningless situation…What Beckett presents is not nihilism, but the inability of man to be a nihilist even in a situation of utter hopelessness. (2)

In his essay John Valentine claims that ‘This is reminiscent of Nietzsche’s claim that “Any meaning is better than none at all.”’ (4)

…for Nietzsche, a nihilist is not one who believes in nothing, but one who abandons belief in this world in favor of another world that is (according to Nietzsche) idealized, fictitious, and the product of the mechanisms of ressentiment .12 Nietzsche finds the source of such nihilism in the Platonic/Judeo-Christian worldview, and vigorously exposes this in many works using his genealogical method of analysis. Although Nietzsche does not use the word as such, the idea of a critique of eschatology—and specifically the Platonic/Judeo-Christian idea of the eschaton—figures prominently in his philosophy.

an-Samuel-20Beckett_20120211153434321712-200x0

so calm [Man wastes and pines, shrinks and dwindles: The Beckett – Heidegger connection]

All four verbs are translations of the German verb “schwinden” (5, G C Barnard).

In this part of the monologue, Man is faced with a predicament that is worse than the “loss” of God.

When I Read it, I associated the verb “schwinden” to the verb “verfallen” (expire, lapse, decay, deteriorate), which brings me to Heidegger’s Fall.

“Dasein has fallen into the World.”

Although Beckett never explicitly referenced Heidegger, some critical literature has attempted to connect the two writers. Steven Barfield, argues that, between these two writers there exists an “uncanny and unsettling relationship…which shows similar preoccupations but does not necessarily mean any influence of one to the other” (6)

 M Hunnicutt comments on the Beckett – Heidegger connection:

Both Beckett’s characters and Heidegger’s Dasein are fundamentally Beings-in-the-wor1d. As such, they are subject to anxiety, a basic state-of-mind capable of opening possibilities of authentic action. But Beckett’s characters fail to grasp onto this offered freedom, thus they remain waiting in a death-in-life, inauthentic existence. (7)

beckett

the stones [Connemara]

Connemara is the western tip of country Galway in Ireland, an area of outstanding beauty.

The “skull” in Connemara is a stone, the Turoe Stone,  a piece of granite about four feet high. The Turoe stone is National Monument of Ireland Nr. 327.

This may explain the “adobe of stones” and the many times the word “stones” is used in the speech.

The names Steinway and Peterman may also be relevant to stones.

Stein in German is stone, whereas Peter comes from the Greek word Petros, originating from Petra, which means stone.

cricketeer

tennis

A well-rounded athlete, Beckett excelled especially in cricket, tennis, and boxing in his school days.

In the monologue Beckett makes continuous and in a sense excessive reference to sports.

Towards the end it is tennis and stones in some sort of a dialogue.

Taking a long shot, I suggest that the “stones” is a metaphor for Nature, while “tennis” is a metaphor for human endeavor that “passes the time”.

It is as if Man is inside Time, whereas Nature is outside Time.

The torture of being inside Time might be eased off by playing games like tennis.

In such a reading, tennis is the escape route, but it does not really work.

Man remains chained inside time.

Delivering the speech

Some actors make the mistake of delivering it at breakneck speed as written in the text as a single sentence without punctuation.  However if delivered slowly and thoughtfully, the bleak meaning of the lines becomes clear; no matter what we do, we shall eventually fade away and die, and our labours will be left unfinished.  It is perhaps significant that the last line of the speech before the others silence him is the single word “unfinished …”. (1)

Event_SamuelBeckettSummerSchool_TrinityCollegeDublin2011

Notes on the words 

(a) Puncher and Wattmann: German sounding names, perhapds Beckett refers to the fact that most “heavy” philosophers were German. But there are other interpretations. Wattman in French is a tramdriver. Puncher would then be the conductor, the one who punches holes in the tickets to invalidate them. Note also the duplicity of the meaning of “public works”. They can be works (e.g. books, essays, theories) made public by their publication, or they can be literally roads, bridges, and so on.

(b)Apathy: A state of indifference, or the suppression of emotions such as concern, excitement, motivation and passion. Apathy is a Greek word. It literally means the lack of “pathos”, which could be interpreted as covering the spectrum from simple emotion or passion.

(c) Athambia is a word unknown to me. The “Samuel Beckett net” interprets it as” Imperturbability”, which is a state of calm, unruffled self-assurance; aplomb, composure. However, the word appears to me to have a Greek root, a-thambia, this is the state that results from the lack of thambos which in Greek means a bright light, or shining. Therefore, I could interpret the word as meaning a state where no shining can make an impression on you.

(d) Muteness: inability to speak. Aphasia is a Greek word. It can go as far as refer to a person or a state in which there is no understanding whatsoever of the spoken or written word.

(e) Miranda is the daughter of Prospero; the name means “admirable”.

(f) Berne-en-Bresse in the original French. Bourg-en-Bresse is a town in Eastern France, famous for its poultry. Beckett has replaced Bourg with the Swiss Berne. “Essy” and “Possy” are English pronunciations of esse and posse—”being” and “being able”.  Taken from the Scholastic philosophy of the Middle Ages. (5)

(g) The original play was written in French. We may have a ply with words in the French original: Testu et Conard. Testicule is the testicle in French, while “con” is slang for vagina.

(h) Obvious association with “fart” and “belch”.

(i) conating—word coined by Beckett, using his favorite word con (stupid asshole) as a root; in this context, it refers to being a dumb asshole for sport. (5)

Nobel Prize winning author Samuel Beckett, Paris, 1986

Sources

(1) Lucky the Suffering Servant – thoughts on Waiting For Godot, Iain Strachan

(2) Gunther Anders, Being without Time: on Beckett’s play “Waiting for Godot” 

(3) Dermot Moran, Beckett and Philosophy

(4) John Valentine, Nihilism and the Eschaton in Samuel Beckett’s Waiting for Godot.

(5) Beckett-net: Pozzo/Lucky

(6) Maria Caruso, Outside of Here There’s Hope: A Heideggerian Analysis of Beckett’s “Endgame”

(7) M Hunnicutt, Inauthenticity, Anxiety, Waiting: or, The Unnamable Design

(8) Peter Gay, Modernism: The Lure of Heresy From Baudelaire to Beckett and Beyond

Adventures and perils in the life of an innocent flower, or more than one

Anselm Kiefer, Let a Thousand Flowers Bloom
Anselm Kiefer, Let a Thousand Flowers Bloom

In 1957 Mao wrote: “Letting a hundred flowers bloom and a hundred schools of thought contend is the policy of promoting the progress of the arts and sciences.” (1)

Anselm Kiefer, Morgenthau: laßt tausend Blumen blühen; (Morgenthau: Let a thousand flowers bloom), 2012
Anselm Kiefer, Morgenthau: laßt tausend Blumen blühen; (Morgenthau: Let a thousand flowers bloom), 2012

“A World-Historical individual is devoted to the One Aim, regardless of all else.  It is even possible that such men may treat other great, even sacred interests inconsiderately; conduct which is indeed obnoxious to moral reprehension.  But so mighty a form must trample down many an innocent flower or crush to pieces many an object in its path.

From G.W.F. Hegel, Philosophy of History in Jacob Loewenberg (ed.), Hegel: Selections (New York: C. Scribner’s Sons, 1929), pp. 376-80. (2)

Anselm Kiefer, From Oscar Wilde, 1974
Anselm Kiefer, From Oscar Wilde, 1974

The Nightingale and the Rose (1888). In Wilde’s story, the songbird impales herself on the thorn of a rosebush so that her song and blood will infuse the plant and give birth to a red flower. The rose produced by the nightingale’s sacrifice is then plucked by a feckless student of philosophy to give to his unrequited love. In turn she rejects his offer, choosing instead the jewels proffered by another suitor, and the scholar turns back to the only kind of knowledge he comprehends—philosophy. (3)

Anselm Kiefer, For Robert Fludd (Für Robert Fludd), 1995-96
Anselm Kiefer, For Robert Fludd (Für Robert Fludd), 1995-96

For Robert Fludd (Für Robert Fludd, 1995–96) is dedicated to the eponymous English metaphysical philosopher and alchemist (1574–1637), for whom the essence of each and every one of the universe’s elements could be found in mankind, a notion that established a cosmological order between different spheres of the universe. Fludd was also renowned for his understanding of how to convey his philosophical and cosmological ideas graphically, with the help of the best printmakers of his day.

Kiefer began to make books and paintings with underlying themes devoted to Fludd in the early 1990s. This particular book contains a series of photographs illustrating the process of growth in a sunflower field. For Kiefer, sunflowers offer an optimal analogy for Fludd’s thinking about the relationship between the microcosm and the macrocosm. (4)

Odilon Redon, Decorative Floral Panel, Domency 1902, Musee D'Orsay, Paris
Odilon Redon, Decorative Floral Panel, Domency 1902, Musee D’Orsay, Paris

Flower 

by Paul Celan

The stone.
The stone in the air, which I followed.
Your eye as blind as the stone.

We were
hands,
we scooped the darkness empty, we found
the word that ascended summer:
Flower.

Flower—a blindman’s word.
Your eye and my eye:
they look
after water.

Growth.
Heartwall by heartwall
adds on petals.

One more word like this, and the hammers
will be swinging free.

(Trans. John Felstiner)

Original Japanese art "Chrysanthemum" - sumi-e drawing - wash ink - painting - Wall decor - from AnimaAllegra - bamboo brash & rice paper
Original Japanese art “Chrysanthemum” – sumi-e drawing – wash ink – painting – Wall decor – from AnimaAllegra – bamboo brash & rice paper

The chrysanthemum, known as kiku (菊) in Japanese, is the symbol of autumn in Japan. It is at this time of year that the flower blooms most brightly. Once a flower begins to bloom, specialist chrysanthemum growers use custom-made sticks to meticulously train the petals to point upwards. This painstaking attention to detail ensures that the flower has a distinctive and unique look with its some 300 petals all pointing straight up.

Chrysanthemums originated in China, and were later transported to Japan where they have been long admired for their elegance. Chrysanthemum has long been associated with notions of rejuvenation and longevity. In times past, people would use use cloths to wipe chrysanthemum dew on their skin on Chrysanthemum Day, which is on the 9th day of the 9th month of the year, in hopes of maintaining their youth. Today it is still very popular to have chrysanthemum motifs on pieces of clothing and furnishings. (5)

DSC2712

“While walking in the Public Gardens of Palermo, it came to me in a flash that in the organ of the plant which we are accustomed to call the leaf lies the true Proteus who can hide or reveal himself in all vegetal forms. From first to last, the plant is nothing but leaf, which is so inseparable from the future germ that one cannot think of one without the other. Anyone who has had the experience of being confronted by an idea, pregnant with possibilities, whether he thought of it for himself or caught it from others, will know that it creates a tumult and enthusiasm in the mind, which makes one intuitively anticipate its further developments
and the conclusions towards which it points. Knowing this, he will understand that my vision had become an obsessive passion with which I was to be occupied, if not exclusively perhaps, still for the rest of my
life”. [6]

bleeding_red_rose

The Fury of Flowers and Worms

by Anne Sexton

Let the flowers make a journey
on Monday so that I can see
ten daisies in a blue vase
with perhaps one red ant
crawling to the gold center.
A bit of the field on my table,
close to the worms
who struggle blinding,
moving deep into their slime,
moving deep into God’s abdomen,
moving like oil through water,
sliding through the good brown.
The daisies grow wild
like popcorn.
They are God’s promise to the field.
How happy I am, daisies, to love you.
How happy you are to be loved
and found magical, like a secret
from the sluggish field.
If all the world picked daisies
wars would end, the common cold would stop,
unemployment would end, the monetary market
would hold steady and no money would float.
Listen world.
if you’d just take the time to pick
the white flowers, the penny heart,
all would be well.
They are so unexpected.
They are as good as salt.
If someone had brought them
to van Gogh’s room daily
his ear would have stayed on.
I would like to think that no one would die anymore
if we all believed in daisies
but the worms know better, don’t they?
They slide into the ear of a corpse
and listen to his great sigh.

Sources

(1) Let a thousand flowers bloom, The Metropolitan Museum of Arts, New York

(2) HEGEL AND TOTALITARIANISM

(3) From Oscar Wilde, The Metropolitan Museum of Arts, New York

(4) Anselm Kiefer, For Robert Fludd, Guggenheim Museum, Bilbao

(5) What is the meaning of the chrysanthemum (kiku) in the Japanese culture? By Jean Somerville-Rabbitt.

(6) Johann Wolfgand von Goethe, Italian Journey, Penguin

Nikos Karouzos: The agony in front of nothingness – Νικος Καρουζος: Η αγωνια κατάντικρυ στο μηδεν

Ο ποιητης Νικος Καρουζος ταξιδεψε στον αλλο κοσμο την 28η Σεπτεμβριου 1990.

The Greek poet Nikos Karouzos died twenty two years ago this day.

Σχεδον δυο χρονια πριν, στα τελειωματα του 2010 ειχα γραψει ενα αρθρο για τον μεγαλο Ελληνα ποιητη.

Almost two years ago, at the end of 2010, I wrote an article about the great Greek poet.

The Greek poet Nikos Karouzos

Σημερα, τιμωντας την μνημη του για μια ακομη φορα, παραθετω ενα εκτενες αποσπασμα απο ενα κειμενο του που ξεκινησε να καμει κριτικη στον Καζαντζακη, αλλα επικεντρωθηκε στην “αγωνια κατάντικρυ στο μηδεν” (Νικος Καρουζος, Πεζα Κειμενα, Ικαρος Εκδοτικη Εταιρεια, 1998).

Today in his memory I publish an extract from an article he wrote criticizing Nikos Kazantzakis. The article is focused on the “agony in front of nothingness”. It goes like this:

“…. Ας παρουμε λοιπον, αν οχι τιποτ’ αλλο, το Ταο τε κινγκ,   το περιφημο βιβλιο του Λαο-τσε, την πιο αμυθοποιητη μεταφυσικη διδασκαλια της Αρχαιας Ασιας. Την αγωνια που μας βαζει συστηθους απεναντι στο μηδεν – απ’ τη χαμηλοτερη βαθμιδα της ως την υψηλοτερη, εκεινη που φανερωνει μ’ αλλα λογια την αγωνια ως υψωτικη μεριμνα – την κανει να υπαρχει, κατα τη διδασκαλια τουτη, το κτητικο-προσκολλητικο στοιχειο της υπαρξεως: η ατομικοτητα.

“… Let us then take, if nothing else, Tao te Ching, Lao Tse’s masterpiece, the most metaphysical teaching of Anceint Asia that is not prone to Myth. According to Lao Tse, the agony we experience in front of nothingness – from its lowest degree to the highest, where it is experienced as redemption anxiety – emerges out of the posessive – attachment attribute of our existence: individuality.

Martin Heidegger’s Feldweg in Messkirch, Germany

Εκεινος που δινεται στην μελετη 

γινεται πιοτερος μερα με τη μερα. 

Εκεινος που αφιερωνεται στο Ταο

ελαττωνεται μερα με τη μερα. 

He who devotes himself to learning

(seeks) from day to day to increase (his knowledge);

he who devotes himself to the Tao

(seeks) from day to day to diminish (his doing).

Lao Tse

Ελατωσου κι ακομη ελαττωσου

για να φτασεις καποτε στην απραξια. 

Με την απραξια

τιποτα δεν υπαρχει που να μη γινεται.

(Ταο τε κινγκ, 48)

He diminishes it and again diminishes it,

till he arrives at doing nothing (on purpose).

Having arrived at this point of non-action,

there is nothing which he does not do. ((chap. 48)

C D Friedrich: Der Wanderer

Θυμιζουμε την οντολογικη θεμελιωση της ταοϊκης διδασκαλιας:

Let us be reminded of the ontological foundation of taoism:

Ο γυρισμος ειν’ η κινηση του Ταο.

Τουτο φανερωνεται στο να’ ναι κανεις εξω απ’ τη δυναμη. 

Ολα τα οντα πηγαζουν απ’το Ειναι

το Ειναι πηγαζει απ’ το Μη-Ειναι

(Ταο τε κινγκ, 40)

In Tao the only motion is returning;

The only useful quality, weakness.

For though all creatures under heaven are the products of Being,

Being itself is the product of Not-being. ” (chap. 40, tr. Waley)

The Greek poet Nikos Karouzos

Το Ταο ειν’ ο δρομος προς το αδειασμα της ατομικοτητας, πηγης της κτητικοτητας και του εξουσιαζειν.

Tao is the way to get rid of individuality, which is the source of posessiveness and power.

Το Ταο ειν’ ο δρομος προς την απραξια, που σημαινει βασικα την μη προσκολληση στ’ αποτελεσματα του πραττειν, ειτε αυτα ειν’ αγαθα ειτε αυτα ειν’ ασχημα.

Tao is the road to doing nothing, which means non attachment to the results of acting, good or bad.  

Το Ταο ειν’ η κινηση προς την καθαρα πνευματικη χρηση του Ειναι, προς το μη-εγω που ειναι τα αταραχτο εγω της μη-ατομικοτητας, του μη-κτητικου-προσκολλητικου στοιχειου της υπαρξεως, προς την εξουδετερωση της αγωνιας, προς την μεταμορφωση σε πνευμα της υλης: την αταραξια.

Tao is the movement to the actualization of Being, to the non-Being, which is the undisturbed nucleus of non-individuality, of the non-posessive, non-aatached element of existence, to the neutralization of anxiety, to stillness.

Φτασε στην κενοτητα την υψιστη

και σ’ αταραξια διατηρησου…(16)

The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. (16)

Γιατι το ειναι και το μηδεν γεννιουνται το εν’ απ’ τ’ αλλο.(2)

So it is that existence and non-existence give birth the one to (the idea of) the other (2)

Σ’ αυτο το σημειο το ειναι και το μηδεν ειν’ ακριβως ο,τι ο Ηρακλειτος ονομαζει “ζων” και “τεθνηκος” που ειναι “ταυτο”.

Ειν’ η παντοδεχτρα ζωη κι ο παντοδεχτης θανατος, οπου αγωνια κι ο Καζαντζακης…

It is at this point that being and nothingness is exactly what Heracletus calls “living” and “decesaed” that are “the same”.

It is the all encompassing life and the all encomapssing death, where Kazantzakis’ anxiety originates.

Heracletus

ταὐτὸ ζῶν καὶ τεθνηκὸς καὶ ἐγρηγορὸς καὶ καθεῦδον καὶ νέον καὶ γηραιόν· τάδε γὰρ μεταπεσόντα ἐκεῖνά ἐστι κἀκεῖνα πάλιν μεταπεσόντα ταῦτα.

Ηρακλειτος (αποσπασμα 88)

And it is the same thing in us that is quick and dead, awake and asleep, young and old; the former are shifted and become the latter, and the latter in turn are shifted and become the former.

Heracletus (fragmentum 88)

Sheikh Beddredin (Badraldin Mahmoud Ben Israel Ben Abdulaziz): Preacher and Rebel

It is almost ironic that one of the bloodiest chapters of Sheikh Bedreddin’s rebellion in 1416-1420 was written on the Karaburun peninsula, in the Aydin province, 90 km west of Smyrna, or Izmir, the theater of a huge humanitarian disaster in 1922. I wrote about this in the previous post. Now, trying to console my self, I pay tribute to Sheikh Bedreddin, a Sufi preacher and rebel in the first half of the 15th century.

Karaburun peninsula

“Share all you have apart from the lips of your beloved one”

(attributed to) Sheikh Bedreddin

Sheik Bedreddin (or Bedrettin, or Badraldin), was born in the town of Simavna (or Simavne, today in Greece, municipality of Kyprinos, locality of Ammovounio), in the southwest of Edirne (Adrianople) around 1358, the son of a gazi (warrior of the Islamic Faith) and the daughter of the Byzantine commander whose fortress he had captured.

He studied in Adrianople and Bursa, and then he studied philosophy and law in Konya and Cairo he had gone to Ardabil in Ajerbaijan (today in Iran) which was under Timurid domination and the home of the mystical Safaviyya order founded by the Kurdish mystic Sheikh Safi-ad-din Ardabili (1252–1334).

Mawlānā Rumi’s tomb, Konya, Turkey

“The Ottoman seraglio in Bursa and/or Adrianople in the fourteenth and the fifteenthcenturies was open to literary circles interested in Ottoman–Christian interaction. A Sufi and lettrist teacher such as Bistami advertized that he had spent time in Chios ‘with thelearned and virtuous of the Christians’. Sheikh Bedreddin also sought to utilize connections with the Christian world. Owing to the common emphasis laid on psychophysical askesis by both Hesychasm and Sufism and the dissemination of the Greek language, Islamic mysticism could conveniently accommodate crypto-Christian tendencies.Christians and Muslims, Greeks and Turks met on an esoteric and spiritual level and the graecophone Jews (Romaniotes) often assumed the role of mediator. It is no coincidence that the pillar of Roman Orthodoxy, Gregory Palamas, reflected upon his discussions with the mysterious Chionai he met during his Turkish captivity in 1354 to the effect that a symphonia between mystical Islam and his notion of Orthodoxy was only a questionof time. Moreover, adherents of both Bektashi and Hurufi devotions and incipient sectarianisms were familiar with eastern Christianity, directly or indirectly initiating the secret islamization of Christian monks.” (1)

Sheikh Safi al-Din’s tomb

Sheikh Bedrettin had a great feeling for social justice and freedom. He was an adherent of a democratically elected governing model and defended the oppressed Turkish, Greek and Jewish poor people.

Carrier of a mystical universalist tradition with links to Muhyiddin Ibn ‘Arabi,Rumi and Haji Bektash, Sheikh Bedreddin proceeded to an attempt at unifying the three Abrahamic monotheistic religions into a universal religion destined to subvert the Ottoman establishment. Bedreddin’s mysticism had deep roots extending beyond theimmediate Islamic framework.

Haji Bektash Veli (1209–1271)

I open a parenthesis here in order to say a few things about Haji Bektash and his teachings.

Haji Bektash Veli ‘s philosophy was based on love for God, love for humanity, tolerance, sharing, social peace, and honesty. He continuously emphasized the importance of knowledge, wisdom, honesty, tolerance, brotherhood, unity, friendship, and morality. He approached religious and Sufi issues clearly in his book Makalat, which was written based on “four gates” and “forty authorities.” The four gates represent ShariaTariqaMarifa, and Haqiqa, and the forty authorities represent the understanding accepted and followed by Turkish Sufis.The Sufism movement, which started with Ahmed Yesevi in Turkistan, inspired Haji Bektash Veli, Rumi, and Yunus Emre in Anatolia. These three people, being more advanced than their contemporaries, laid the foundations of Anatolian tolerance and understanding.

Those who attended Haji Bektash Veli’s lessons and conversations and followed his path were called BektashiBektashism is an Alevi Sufi order that represents Haji Bektash Veli, and this order has been accepted in the Balkans, Albania, Greece, Bulgaria, Bosnia, Kosovo, Macedonia, Hungary, and Azerbaijan. Bektashism is a teaching that focuses on “the human.” Its aim is to reach a level of competence and perfect human status known as Insan-I Kamil, and a training process is essential to reaching this level. The system can be summarized by saying, “Be the master of your hand, waist, and tongue.” It requires free minds that are always thinking. Their philosophy is far from fanatical, and it requires a loving approach toward God. The collaboration of both men and women is highly crucial in this philosophy.

Close parenthesis.

Musa Çelebi (?-1413)

Bedreddin developed pantheistic ideas, building on the work of Ibn Al’ Arabi on the “Oneness of Being”. Ibn Al’ Arabi never used the term, but the idea is implicit in all his writtings.

“The doctrine of “Oneness of Being” sought to eliminate the oppositions which framed life on earth – such as those between religions, and between the privileged and the powerless – which were considered to inhibit the oneness of the individual with God. The struggle for oneness gave the mystic an important role for it was he, rathen than the orthodox cleric, who had the wisdom, and therefore the task, to guide man to union with God  ” (2)

Though his religious universalism was not necessarily incompatible with his role as head kadi (military judge) under Musa Çelebi (1411–1413), it appears that at a time of economical and political instability his mystical-reformist movement grew fast in the European part of the Ottoman Empire.

Musa Çelebi’s rule soon encountered problems.

“He began to resent the power and wealth gained by the gazi chiefs through booty and timars, and turned increasingly to the servants of the palace (kapikullars), transferring positions and timars to them, while ordering the gazis to stop their raids into Christian territory. At the same time, Beddredin’s doctrines, while appealing to the impoverished masses, were abhorrent to the orthodox religious leaders and Turkish notables alike, so that the latter began to plot to eliminate the regime as rapidly as possible.  The conservative religious leaders openly criticized Bedreddin as heretic and demanded that Musa remove him. This doctrine was potentially highly subversive of evolving Ottoman efforts to establish through conquest a state with Sunni Islam as its religion and their eponymous dynasty at its pinnacle.” (3)

In 1413 Mehmet I (reign 1413 – 1421) overthrew Musa Çelebi and crowned himself sultan in Edirne. He restored the empire, and moved the capital from Bursa to Edirne

Mehmed I Celebi

Mehmed I exiled Sheikh Bedreddin to Iznik. At the time, Bedreddin had already achieved considerable mass following, and the economic consequences of a long period of military campaigns added to his popularity among the impoverished. From Iznik Bedreedin worked to rebuild his order, sending out preachers to spread his message and  organize secter cells of supporters.

Afraid of what Mehmed I might do to him in his Iznik exile, Bedreddin fled to Samsum in 1415, hoping to get support from the Candar (Jandar) beylik (principality). However, the beylik smelled trouble and sent Bedreddin away to Rumeli, in Wallachia, where Mihail, Mircea’s son was the ruler. Mihail gave Bedreddin material support to raise a revolt in the European part of the Ottoman Empire.

The Rebellion of 1416, probably the largest in Ottoman history, began in 1416 and took place on two fronts—the western coast of Anatolia and the Zagora region of Bulgaria.

Sheikh Bedreddin

While Bedreddin was preaching in Rumeli, his supporters raised several revolts in Anatolia. It seemed very likely that a popular protest might sweep the Ottomans out of Anatolia altogether.

Sheikh Bedreddin’s revolt was short lived.

After the revolt was put down, Bedreddin was judged and executed in 1420 at Serez (Serres), accused of distrurbing public order by preaching that property must be communal and that there was no difference between the various religions and their prophets.

He was buried in Serres. His remains were transferred to Turkey in 1924, at the time fo the Greco-Turkish population exchange, but did not find a final restin gplace until when they were burried in the graveyard around the Mausoleum of Sultan Mahmud II, near the covered market (bazaar) in Istanbul.

Sheikh Bedreddin’s Tomb

The Turkish poet and Nobel Laureate Nazim Hikmet wrote a poem inspired by the rebelious Sheikh “The epic of Sheikh Bedreddin”.

Returning to the lake,

Bedreddin spoke to himself:

“That fire in my breast has ignited

And is mounting with each day.

Even were my heart forged of iron,

It could not endure this fire. It would melt!

The time for me to emerge and burst forth has come!

The time for we men of the land to rise up

And conquer the land has come!

And we shall see confirmed

The strength of knowledge, the secret of Oneness!

And we shall see canceled

The laws of all nations and religious sects!”

Nazin Hikmet

Sources

(1) Sect and Utopia in shifting empires: Plethon, Elissaios,Bedreddin, Niketas Siniossoglou, University of Cambridge, Byzantine and Modern Greek Studies Vol.36 No. 1 (2012) 38–55

(2) Osman’s Dream, Caroline Finkel

(3) History of the Ottoman Empire and Modrn Turkey, Volume 1, Stanford Shaw

By the (breaking) sea wave: A “Fluxus Eleatis” Discourse

Mr. FFF: Παρα θιν αλος. By the breaking sea wave.

MM: I see Priest Chryses praying. For his daughter Chryseis has been kidnapped by Agamemnon who does not want to release her.

βή δ’ ακέων παρά θίνα πολυφλοίσβοιο θαλάσσης…

πήρε βουβός του πολυτάραχου γιαλού τον άμμον

Ομηρου Ιλιας, Ραψωδια Α34

Without a word, he went by the shore of the noisy sea (or ‘sounding sea’)

Homer, Iliad, A34

Mr. FFF: The priest Chryses prayed to Apollo to punish the Greek army, so that Agamemnon is forced to return to him his daughter, Chryseis.

Mrs. T: The deep sound of the sea is in stark contrast with the priest’s silent suffering.

Είπε, και την ευκή του επάκουσεν ο Απόλλωνας ο Φοίβος,
κι απ᾿ την κορφή του Ολύμπου εχύθηκε θυμό γεμάτος

Ομηρου Ιλιας, Ραψωδια Α43-44

He spoke, and Apollo Phoebus listened to his wish

and from the top pf Olympus he rushed away full of wrath

Homer, Iliad, A43-44

MM: Apollo shot the plague to the Greek Army, and Agamemnon had to return Chryseis to her father.

Mrs. T: As a compensation for his loss, Agamemnon took Bryseis from Achilles.

Mr. FFF: Achilles is furious at the loss of Briseis.

Briseis returns, sculpture by Michael Talbot

Δακρυσμένος τότε ο Αχιλλέας απ᾿ τους συντρόφους του μακραίνει και καθίζει

μπρος στον ψαρή γιαλό, το απέραντο το πέλαγο θωρώντας,

κι απλώνοντας τα χέρια ευκήθηκε στην ακριβή του μάνα

Ομηρου Ιλιας, Ραψωδια Α348-352

Achilles in tears strays away from his comrades and seats

on the beach, and looking at the vast sea,

unfolded his arms and prayed to his mother

Homer, Iliad, AHomer, Iliad, A348-352

Mr. FFF: Greeks of any age, starting with Homer, have a special relationship with the sea.

Mrs. T: The sea was considered to be the home of many deities.

MM: The sea was also a place of catharsis, a cleansing place for mortals.

Wie Meerekuesten, wenn zu baun

Anfangen die Himmliwschen und herein

Schifft unaufhaltsam, eine Pracht, das Werk

Der Woogen, eins uns andere, und die Erde

Sich ruester aus, darauf vom Freudigsten eines…

Wie Merekuesten…

Friedrich Hoelderlin

As upon seacoasts, when the gods
Begin to build and the work of the waves
Ships in unstoppably wave
After wave, in splendour, and the earth
Attires itself and then comes joy
A supreme, tuneful joy, setting …

(translation by David Constantine)

Wie Merekuesten…

Friedrich Hoelderlin

MM: I see the beach walking and…

Stephen Daedalus: Am I walking into eternity along Sandymount strand? Crush, crack, crick, crick.

MM: Stephen closed his eyes to hear his boots crush crackling wrack and shells.

Leopold Bloom: I am wandering around, avoiding to go home. I am on Sandymount strand. Following Stephen’s steps.

(young) Gerty: It is almost dusk. Roman candles are fizzing through the air.

Leopold Bloom: I cannot get my eyes off her!

(young) Gerty: I pulled my skirt up and revealed my garters.

Leopold Bloom: I surrender, I am too weak to resist.

(young) Gerty: I behaved as an exhibitionist. Will I ever be as important as Molly is?

Leopold Bloom:  I behaved as a true voyeur. I am aging.

Mr. FFF: I like garters.

Mrs. T: The description of the episode with Bloom and (young) Gerty made the US Courts to ban the book as indecent.

 

The beach shines like a mirror, swallowing the confusion of forms, creating whatever it likes.

Here by the beach, I will be covered, in whole, by a layer of sugar, like snow.

It is a sin to be absent from the present.

Nikos Gabriel Pentzikis, Mrs. Ersis’ Novel

Ο γιαλος στιλβει σαν καθρεφτης, καταπινοντας τη συγχυση των μορφων, σχηματιζοντας ο,τι θελει αυτος.

Εδω στην ακρογιαλια, ολοκληρον, θα με καλυψει σαν χιονι ενα στρωμα απο ζαχαρη.

Αμαρτια η απουσια απο το παρον.

Νικος Γαβριηλ Πεντζικης, Το Μυθιστορημα της κυριας Ερσης

Πῶς δύναται τὶς νὰ γίνει ἀνὴρ χωρὶς ν᾿ ἀγαπήσει δεκάκις τουλάχιστον, καὶ δεκάκις ν᾿ ἀπατηθεῖ ;

How could anyone become a man without falling in love at least ten times, and betrayed ten times?

Alexandros Papadiamantis

MM: I see the kissing-on-the-beach sequence where Lancaster and Kerr roll around in the Pacific Ocean’s frothy waves, lips locked as the surf washes over them.

Mrs. T: Lancaster’s sergeant (Milton Warden) with Deborah Kerr playing Karen Holms, another officer’s wife

Mr. FFF: The American censors deleted four seconds from that provocative love-making scene.

Mrs. T: From Here to Eternity was nominated for 13 Oscars and won eight, including best film and best director. It won rave reviews and became one of the highest-grossing films of the Fifties.

Du musst das Leben nicht verstehen,

dann wird es werden wie ein Fest.

You should not understand Life,

then it will be like a celebration.

Rainer Maria Rilke

MM: I see the beach swimming after sunset

Mrs. T: I have never done this.

Mr. FFF: I had a friend who rejoiced every time she had a chance to swim during the night. She could stay up all night swimming.

Τα πρωτα μου χρονια τ’ αξεχαστα τα’ ζησα κοντα στ’ ακρογιαλι,

Στη θαλασσα εκει τη ρηχη και την ημερη,

στη θαλασσα εκει την πλατιεα, τη μεγαλη…

Στη θαλασσα εκει…

Κωστης Παλαμας

I have lived my first unforgetable years by the beach,

There by the shallow and quite sea,

the wide, the great sea, there…

There by the sea

Kostis Palamas

MM: I see the Hotel des Roses in Rhodes.

Mrs. T: I like roses.

Mr. FFF: This is where I was going to swim when I was a kid. For hours on and on. 10am to 7pm. Full time job.

MM: I see the bay of Ladiko, near Kolymbia in Rhodes.

Mrs. T: Looks great!

Mr. FFF: It was even better when there was nobody there! Years ago, access to the bay was blocked and the man who had the keys was a good family friend.

MM: I see food and drinks by the beach.

Mrs. T: Allow me. First stop is Damianos Fishtavern, Ambelas, Paros island, Greece.

Mr. FFF: Wonderful setting, and dedication to serving good seafood all year round.

Mrs. T: It is amazing how different food tastes when you smell the sea breeze!

MM: I see food and drinks on the cliff.

Mrs. T: Second stop. Akelare Restaurante, San Sebastian, Basque Country.

Mr. FFF: Up on a cliff, overlooking the Atlantic, stands one of the shrines of gastronomy in the wonderful land of the Basque people.

Mrs. T: The place is full of the joy of life.

Η θέα

MM: I see seafood by the beach at night.

Mrs. T: Third stop. Ristorante Uliassi, Senigallia, Marche, Italia.

Mr. FFF: Now we are in the Riviera Romagnola, where the ITalians have invented the “beach without the sea”. Nevertheless, in this riviera, where everything happens, where the high and the low co-exist peacefully, Uliassi does his magic. It is worth the trip. Even if you do not make it to the sea.

MM: I see seafood on a balcony overlooking the beach.

Mrs. T: Aristodimos Fishtavern, Pachi, Megara, Greece.

Mr. FFF: Back to the homeland. An unassuming small seaside town 40 km from Athens presents the goods of the sea in a way that honors centuries of eating seafood.

Κουκλι σκετο, με το κλωναρι συκιας να βγαινει μεσα απο την προβλητα!

MM: I see Death encounters by the beach.

Mrs. T: Disillusioned knight Antonius Block and his squire Jöns return after fighting in the Crusades and find Sweden being ravaged by the plague. On the beach immediately after their arrival, Block encounters Death.

Mr. FFF: Black and White. The agony of Man in front of the inevitable. But the sea makes everything look natural. This is why the sea gives another meaning to life.

Mrs. T: (reading from a book): “The whole beach, once so full of colour and life, looked now autumnal, out of season; it was nearly deserted and not even very clean. A camera on a tripod stood at the edge of the water, apparently abandoned; its black cloth snapped in the freshening wind.”

Mr. FFF: (reading from the same book): “Some minutes passed before anyone hastened to the aid of the elderly man sitting there collapsed in his chair. They bore him to his room. And before nightfall a shocked and respectful world received the news of his decease.”

“Prayer does not change God, but it does change the one who prays.”
Soren Kirkegaard

“The essence of truth is freedom”

Martin Heidegger

Participants

Achilles

Ingmar Bergman, Swedish Film Director

Leopold Bloom

Briseis

Priest Chryses

Chryseis

Stephen Daedalus

Mr. FFF, wanderer

Caspar David Friedrich, German Painter

Martin Heidegger, German Philosopher

Friedrich Hoeldrlin, German Poet

(young) Gerty

Homer, Greek Poet

Soren Kirkegaard, Dane Philosopher

MM, partner

Kostis Palamas, Greek Poet

Alexandros Papadiamantis, Greek Writer

Nikos Gabriel Pentzikis, Greek Writer and Painter,

Otto Preminger, American Film Director

Rainer Maria Rilke, Bohemian-Austrian Poet

Mrs. T, gourmant

References

Akelare Restaurant, San Sebastian, Basque Country

Aristodimos Fishtavern, Pachi, Megara, Greece

Damianos Fishtavern, Ambelas, Paros Island, Greece

From Here to Eternity, A Film by: Otto Preminger

A Hole in the Head. A Film by: Frank Capra

Edge of Heaven (Auf der anderen Seite), A Film by Fatih Akin

Restaurante Uliassi, Senigallia, Marche, Italia