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We should not be upset
that others hide
the truth
when we hide it so well
from ourselves.
________________
Lawrence R. Spencer
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We should not be upset
that others hide
the truth
when we hide it so well
from ourselves.
________________
Lawrence R. Spencer
Republished by Blog Post Promoter

“Some people have observed that truth is relative to all other truth. It can also be said that truth is a cooperative effort of creators, solidified through mutual agreement, and the perception of those who view creation.”
~ Lawrence R. Spencer ~
Definition: “The simulacrum has long been of interest to philosophers. In his Sophist, Plato speaks of two kinds of image making. The first is a faithful reproduction, attempted to copy precisely the original. The second is intentionally distorted in order to make the copy appear correct to viewers. He gives the example of Greek statuary, which was crafted larger on the top than on the bottom so that viewers on the ground would see it correctly. If they could view it in scale, they would realize it was malformed.
This example from the visual arts serves as a metaphor for the philosophical arts and the tendency of some philosophers to distort truth so that it appears accurate unless viewed from the proper angle. Nietzsche addresses the concept of simulacrum in the Twilight of the Idols, suggesting that most philosophers, by ignoring the reliable input of their senses and resorting to the constructs of language and reason, arrive at a distorted copy of reality.
French social theorist Jean Baudrillard argues that a simulacrum is not a copy of the real, but becomes truth in its own right: the hyperreal. “The simulacrum is never that which conceals the truth. It is the truth which conceals that there is none. The simulacrum is true.” Precession of the Simulacra, Jean Baudrillard
(Source: Wikipedia.org)
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“Truth is neither alive nor dead; it just aggravates itself all the time.”
~ Mark Twain ~
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Mohandas Karamchand Gandhi; 2 October 1869 – 30 January 1948), commonly known as Mahatma Gandhi or Bapu (Father of Nation), was the preeminent leader of Indian nationalism in British-ruled India. Employing non-violent civil disobedience, Gandhi led India to independence and inspired movements for non-violence, civil rights and freedom across the world.
The son of a senior government official, Gandhi was born and raised in a Bania community in coastal Gujarat, and trained in law in London. Assuming leadership of the Indian National Congress in 1921, Gandhi led nationwide campaigns for easing poverty, expanding women’s rights, building religious and ethnic amity, ending untouchability, increasing economic self-reliance, and above all for achieving Swaraj—the independence of India from British domination.
In London he committed himself to truthfulness, temperance, chastity, and vegetarianism. His return to India to work as a lawyer was a failure, so he went to South Africa for a quarter century, where he absorbed ideas from many sources, most of them non-Indian. He was exposed to Jain ideas through his mother who, was in contact with Jain monks. Themes from Jainism that Gandhi absorbed included asceticism; compassion for all forms of life; the importance of vows for self-discipline; vegetarianism; fasting for self-purification; mutual tolerance among people of different creeds; and “syadvad”, the idea that all views of truth are partial.
Gandhi strongly favored the emancipation of women, and he went so far as to say that “the women have come to look upon me as one of themselves.” He opposed purdah, child marriage, untouchability, and the extreme oppression of Hindu widows, up to and including sati. He especially recruited women to participate in the salt tax campaigns and the boycott of foreign products. Gandhi’s success in enlisting women in his campaigns, including the salt tax campaign, anti-untouchability campaign and the peasant movement, gave many women a new self-confidence and dignity in the mainstream of Indian public life.
In his last year, unhappy at the partition of India, Gandhi worked to stop the carnage between Muslims, Hindus and Sikhs that raged in the border area between India and Pakistan. He was assassinated on 30 January 1948.
Gandhi’s philosophy was not theoretical but one of pragmatism, that is, practicing his principles in the moment. Asked to give a message to the people, he would respond, “My life is my message.”
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Albert Camus (1913 – 1960) was a French Nobel Prize winning author, journalist, and philosopher, described as the ″James Dean of philosophy″. Throughout his life, Camus spoke out against and actively opposed Totalitarianism in its many forms. Early on, Camus was active within the French Resistance to the German occupation of France during World War II, even directing the famous Resistance journal, Combat. On the French collaboration with Nazi occupiers he wrote: “Now the only moral value is courage, which is useful here for judging the puppets and chatterboxes who pretend to speak in the name of the people.”
Camus presents the reader with dualisms such as happiness and sadness, dark and light, life and death, etc. He emphasizes the fact that happiness is fleeting and that the human condition is one of mortality; for Camus, this is cause for a greater appreciation for life and happiness. In Le Mythe, dualism becomes a paradox: we value our own lives in spite of our mortality and in spite of the universe’s silence. While we can live with a dualism (I can accept periods of unhappiness, because I know I will also experience happiness to come), we cannot live with the paradox (I think my life is of great importance, but I also think it is meaningless). In Le Mythe, Camus investigates our experience of the Absurd and asks how we live with it. Our life must have meaning for us to value it. If we accept that life has no meaning and therefore no value, should we kill ourselves?