On Dividedness of Christianity

Deserves listening.

Metropolitan Anthony of Sourozh was best known as a writer and broadcaster on prayer and the Christian life. He was a monk and Metropolitan bishop of the Russian Orthodox Church. Wikipedia
BornJune 19, 1914, Lausanne, Switzerland
DiedAugust 4, 2003, London, United Kingdom

Freedom, by Fromm

What determines the degree to which we are free is what the great German humanistic philosopher and psychologist Erich Fromm (March 23, 1900–March 18, 1980) explores in his first major work, the prescient 1941 treasure Escape from Freedom — a book Fromm deems “a diagnosis rather than a prognosis,” written during humanity’s grimmest descent into madness in WWII, laying out the foundational ideas on which Fromm would later draw in considering the basis of a sane society.

Erich Fromm

 The crucial difficulty with which we are confronted lies in the fact that the development of man’s intellectual capacities has far outstripped the development of his emotions. Man’s brain lives in the twentieth century; the heart of most men lives still in the Stone Age. The majority of men have not yet acquired the maturity to be independent, to be rational, to be objective. They need myths and idols to endure the fact that man is all by himself, that there is no authority which gives meaning to life except man himself. Man represses the irrational passions of destructiveness, hate, envy, revenge; he worships power, money, the sovereign state, the nation; while he pays lip service to the teachings of the great spiritual leaders of the human race, those of Buddha, the prophets, Socrates, Jesus, Mohammed — he has transformed these teachings into a jungle of superstition and idol-worship.

The only way humanity can save itself, Fromm argues, is by addressing this disconnect between our “intellectual-technical overmaturity and emotional backwardness.” He considers the task before us:

As far as I can see there is only one answer: the increasing awareness of the most essential facts of our social existence, an awareness sufficient to prevent us from committing irreparable follies, and to raise to some small extent our capacity for objectivity and reason. We can not hope to overcome most follies of the heart and their detrimental influence on our imagination and thought in one generation; maybe it will take a thousand years until man has lifted himself from a pre-human history of hundreds of thousands of years. At this crucial moment, however, a modicum of increased insight — objectivity — can make the difference between life and death for the human race. For this reason the development of a scientific and dynamic social psychology is of vital importance. Progress in social psychology is necessary to counteract the dangers which arise from the progress in physics and medicine.

With an eye to the unbearable moral question of the Holocaust — what made millions cooperative and complicit with the murder of millions — Fromm points out that many people chose to answer it with convenient rationalizations: that it was only “the madness of a few individuals”; or that particular nations, such as Germans and Italians, were especially susceptible to mass manipulation due to a lack of sufficiently long training in democracy; or that Hitler and his pawns gained power over the masses using only trickery and brute force. These, Fromm admonishes, are dangerous delusions that preclude us from confronting the heart of the problem and thus disable us from preventing future outbreaks of inhumanity. He writes in the foreword to the 1965 edition:

In the years that have elapsed since [the Holocaust], the fallacy of these arguments has become apparent. We have been compelled to recognize that millions in Germany were as eager to surrender their freedom as their fathers were to fight for it; that instead of wanting freedom, they sought for ways of escape from it; that other millions were indifferent and did not believe the defense of freedom to be worth fighting and dying for. We also recognize that the crisis of democracy is not a peculiarly Italian or German problem, but one confronting every modern state. Nor does it matter which symbols the enemies of human freedom choose: freedom is not less endangered if attacked in the name of anti-Fascism than in that of outright Fascism.

Art by Lisbeth Zwerger from a special edition of The Wizard of Oz.

Thanks to Maria Popova’s Brainpickings!


Despre Marx, la o aniversare

La bicentenarul lui Karl Marx. Un excelent memento, la o aniversare care suscita înca simpatii pentru un mare filosof, analist profetic al crizelor economice ciclice care mai bântuie înca lumea industrializata si post-industrializata. Care aprecieri pozitive ignora legatura strânsa (de la cauza la efect? – nu desigur, dar strânsa) dintre filosofia lui Marx si sângeroasa lor materializare în secolul 20.

De Ioan Stanomir, „La Punkt”.

„… scopul acţiunii lui Marx a fost acela de a oferi un ghid de remodelare al universului.Ţinta sa nu a fost doar să analizeze capitalismul, ci şi să demonstreze, ştiinţific, inevitabilitatea prăbuşirii sale. Obiectivul paginilor sale nu a fost, niciodată, unul tern- academic: intelectual revoluţionar în tradiţie iacobină, Marx a privit ideile ca pe materia primă din care se va croi alt viitor. Rândurile lui Leszek Kolakowski dedicate acestei pasiuni prometeice a lui Marx merită recitite de cei care, la bicentenar, îl separă pe Marx de domeniul acţiunii politice concrete. Ideologia marxistă este temelia raţionalismului sanguinar pe care îl practică regimurile comuniste. “Manifestul Partidului Comunist” nu este o inocentă dizertaţie academică, ci un tratat despre logica confruntăriii politice.

În marxism, ca filosofie a societăţii şi discurs asupra puterii, se află nucleul liberticid şi totalitar pe care îl va dezvolta marxism- leninismul.Marxismul oferă, o dată cu consacrarea luptei de clasă ca motor al istoriei,o legitimare a barbariei. Ambiţia marxismului este dublă: de a identifica inamicul, dar şi de a invita la lichidarea lui. Retorica “ Manifestului” este retorica pe care o vor îmbrăţişă totalitarismele comuniste: un amestec, teribil, de încredere absolută în idei şi de dispreţ pentru omul concret. Marxismul stabileşte un mecanism implacabil al determinismului, din care nici o fiinţă umană nu se poate salva. Logica marxismului politic este logica lui Procust, în toată splendoarea ei dialectică.

Comuniştii, aşa cum se ivesc ei din paginile “Manifestului”, sunt locuiţi de amoralitatea revoluţionară, obsedaţi de aplicarea schemelor unui viitor perfect. Rahmetov al lui Cernîşevki, Neceaev sau Lenin ies din acest domeniu marxist al ideilor. Ştiinţificitatea acţionează spre a suspenda morala şi a elimina compasiunea. Politica marxistă este, încă de la “Manifest”, una a exterminării. Ea refuză compromisul, în numele apelului la raţiunea istoriei.”


„Lupta de clasă din “Manifestul Partidului Comunist” este spectrul ce bântuie secolul XX. Drumul pe care îl deschide Marx prin textele sale duce spre Lenin, Stalin, Castro, Mao sau Pol- Pot. Aceştia sunt autenticii moştenitori ai Ideii pe care marxismul o îmbracă în armura ştiinţificităţiii . Utopia se serveşte de stat ca de un instrument criminal, în tentativa de a extermina tot ceea ce nu se încadrează în perimetrul umanităţii ideale.

Marxismul s-a vrut a fi o filosofie a rupturii prometeice, iar totalitarismele din veacul trecut sunt imaginea, terifiantă, a istoriei în marş către viitor. Din promisiunea emancipării s-au hrănit sclavia şi barbaria. La bicentenarul naşterii lui Marx, bilanţul tiraniilor marxizante este bilanţul propriei sale ambiţii cosmogonice. Filosofia politică marxistă are în faţă oglinda aşezată de istoria insăşi, spre a–şi putea contempla chipul de Meduză.”

Karl Marx la bicentenar: lupta de clasă şi crima de stat. despre un bilanţ ideologic

Timothy Snyder on Tyranny in the 20th Century


Professor Timothy Snyder talked about lessons learned from the rise of tyrannical regimes in several countries in the 20th century, as well as how those lessons could be applicable in the present.
„History does not repeat, but it does instruct”.
„In politics, being deceived is no excuse” (Leszek Kulakovski)
Subtitles that can be taken as a piece of advice. Very precious… and common sense.
  1. Do not obey in advance
  2. Defend institutions.
  3. Beware the one party state
  4. Take responsibility for the face of the world.
  5. Remember professional ethics.
  6. Be wary of paramilitaries
  7. Be reflective if you must be armed.
  8. Stand out
  9. Be kind to our language
  10. Believe in truth
  11. Investigate
  12. Make eye contact and small talk
  13. Practice corporeal politics
  14. Establish a private life
  15. Contribute to good causes
  16. Learn from peers in ather countries
  17. Listen for dangerous words
  18. Be calm when the unthinkable arrives
  19. Be a patriot
  20. Be as courageous as you can…

Cartea a fost deja tradusa în romana. Cf http://www.lapunkt.ro/2018/05/info-timothy-snyder-pamantul-negru-holocaustul-ca-istorie-si-avertisment/

What exactly does it mean to “hold space” for yourself?

„We seem to do it naturally for others, but what does it mean to do it for ourselves? For me, holding space means becoming the container to experience myself; to grow, to feel, to express, to test out, to live. It is being present, treating yourself with care, consideration, kindness, compassion and love. Hearing the needs of your body and mind, feeling your emotions, and listening to the yearning of your soul. It’s a way of being, a lifestyle, a profound choice and a stand you take. It’s not a belief system, but is rather a way of being with yourself and meeting your own needs.This can be lifesaving in intimate relationships, where we can ruin a good thing by trying to make the other meet all our needs.We spend every minute of the day with ourselves. How much of it is good, supportive, and kind?

Holding space is like a great pilgrimage home to your own soul. A key to holding space for yourself is to see yourself with all your faults and without judgement and criticism. To see yourself with kindness and love, just as you would a friend. It’s making friends with your fear, inviting Cousin Self-Doubt, Mrs Perfectionist, Brother Criticism, and Sister Putdown, in for a cup of tea around the fireplace.

Treat yourself with care, consideration, kindness, compassion and love.Treat yourself with care, consideration, kindness, compassion and love.

“Self-acceptance is my refusal to be in an adversarial  relationship to myself.” Nathaniel Brand

Holding space for yourself gives you a place to check your direction, to see who or what is in the driver seat of your life, and to adjust your course when you need to. It brings space and awareness into your life, ensuring your life reflects your soul and your longings, so you don’t have to wake up at age 45 and realise you don’t like who you’ve become.”

Source     https://upliftconnect.com/hold-space-for-yourself/

By Azriel Re’Shel