Here is a link to the article, The Jews Face a Double Standard by Marvin Hier:
http://online.wsj.com/article/SB123137495711862883.html
Sunday, January 11, 2009
Deja Vu on “proportional response”
What would be a proportional response to an armed robbery? What would be a proportional response to rape? A proportional response to an armed robbery might be scaring the hell out of the robber for a few minutes and taking some of his money. For rape: rape him back so he knows what it feels like and so he suffers some roughly equivalent amount of mental anguish. Hello, people! The justice system is not about proportional response, not in ANY society. It is about punishments that are deemed appropriate to stop or deter criminal behavior. In the case of armed robbery, a quick review of US state codes shows that more serious punishments (up to life in prison) are applied for more dangerous weapons, and/or if the criminal is masked, and/or if it is a repeat offense. As for rape, some states and some countries have the option of applying the death penalty. If the victim is a child or it is a repeat offense, the sentence will be more severe.
Israel has been dealing with terrorism, not just since the 2005 disengagement from Gaza, nor for the last 8 years of rocket attacks from Gaza. Terrorism has not stemmed from the Six Day War of 1967 when Jordan lost control of the West Bank and Egypt lost control of Gaza (remembering that Jordan had NO intention of allowing the creation of a Palestinian state in the West Bank, but rather had annexed it, and Egypt had NO intention of creating a Palestinian state in Gaza; indeed, Gaza under Egypt was reckoned by the UN to be the poorest and most unhealthy place on earth). Anti-Jewish, anti-Israel terrorism did not even begin with the UN vote in 1947 partitioning Palestine into Jewish and Arab countries (a plan the Jews accepted but the Arabs rejected). There were major outbreaks of Arab rioting and terrorism from 1936-39, 1929, and 1919. And before that, Ottoman and Arab empires in the Middle East regularly subjected its Jewish residents to oppression and predatory governmental discrimination.
Arab and Palestinian terrorism is a product of deeply embedded bigotry. Numerous groups in Gaza, Lebanon, Egypt, Libya, Algeria, Jordan, Saudi Arabia, Iran, Iraq, and as we can see from all the news reports, Europe too, are outspokenly committed to destroying Israel, that is, committed to ethnic cleansing and genocide. What is the proportional response to the intention to commit genocide? THAT is the response that Hamas deserves! What Israel is doing today is far less than a proportional response to Hamas. Israel is administering an appropriate punishment to a criminal government that must be taught the consequences of its hatred and persistent violence.
Israel has been dealing with terrorism, not just since the 2005 disengagement from Gaza, nor for the last 8 years of rocket attacks from Gaza. Terrorism has not stemmed from the Six Day War of 1967 when Jordan lost control of the West Bank and Egypt lost control of Gaza (remembering that Jordan had NO intention of allowing the creation of a Palestinian state in the West Bank, but rather had annexed it, and Egypt had NO intention of creating a Palestinian state in Gaza; indeed, Gaza under Egypt was reckoned by the UN to be the poorest and most unhealthy place on earth). Anti-Jewish, anti-Israel terrorism did not even begin with the UN vote in 1947 partitioning Palestine into Jewish and Arab countries (a plan the Jews accepted but the Arabs rejected). There were major outbreaks of Arab rioting and terrorism from 1936-39, 1929, and 1919. And before that, Ottoman and Arab empires in the Middle East regularly subjected its Jewish residents to oppression and predatory governmental discrimination.
Arab and Palestinian terrorism is a product of deeply embedded bigotry. Numerous groups in Gaza, Lebanon, Egypt, Libya, Algeria, Jordan, Saudi Arabia, Iran, Iraq, and as we can see from all the news reports, Europe too, are outspokenly committed to destroying Israel, that is, committed to ethnic cleansing and genocide. What is the proportional response to the intention to commit genocide? THAT is the response that Hamas deserves! What Israel is doing today is far less than a proportional response to Hamas. Israel is administering an appropriate punishment to a criminal government that must be taught the consequences of its hatred and persistent violence.
Saturday, January 10, 2009
Gaza war, 2
The New York Times, which in my general view holds Israel to a double standard, and is insensitive to the hate-filled and violent environment Israel must survive in, published an article today that was remarkable. Remarkable not because it supported Israel, but simply in its chilling and detailed description of the war as experienced by combatants on both sides.
Here are 2 quotes (indicated by italics), followed by a link to the whole article:
Hamas militants are fighting in civilian clothes; even the police have been ordered to take off their uniforms. The militants emerge from tunnels to shoot automatic weapons or antitank missiles, then disappear back inside, hoping to lure the Israeli soldiers with their fire. In one apartment building in Zeitoun, in northern Gaza, Hamas set an inventive, deadly trap. According to an Israeli journalist embedded with Israeli troops, the militants placed a mannequin in a hallway off the building’s main entrance. They hoped to draw fire from Israeli soldiers who might, through the blur of night vision goggles and split-second decisions, mistake the figure for a fighter. The mannequin was rigged to explode and bring down the building.
A new Israeli weapon, meanwhile, is tailored to the Hamas tactic of asking civilians to stand on the roofs of buildings so Israeli pilots will not bomb. The Israelis are countering with a missile designed, paradoxically, not to explode. They aim the missiles at empty areas of the roofs to frighten residents into leaving the buildings, a tactic called “a knock on the roof.”
Article: A Gaza War Full of Traps and Trickery, 1/10/09
http://www.nytimes.com/2009/01/11/world/middleeast/11hamas.html
Here are 2 quotes (indicated by italics), followed by a link to the whole article:
Hamas militants are fighting in civilian clothes; even the police have been ordered to take off their uniforms. The militants emerge from tunnels to shoot automatic weapons or antitank missiles, then disappear back inside, hoping to lure the Israeli soldiers with their fire. In one apartment building in Zeitoun, in northern Gaza, Hamas set an inventive, deadly trap. According to an Israeli journalist embedded with Israeli troops, the militants placed a mannequin in a hallway off the building’s main entrance. They hoped to draw fire from Israeli soldiers who might, through the blur of night vision goggles and split-second decisions, mistake the figure for a fighter. The mannequin was rigged to explode and bring down the building.
A new Israeli weapon, meanwhile, is tailored to the Hamas tactic of asking civilians to stand on the roofs of buildings so Israeli pilots will not bomb. The Israelis are countering with a missile designed, paradoxically, not to explode. They aim the missiles at empty areas of the roofs to frighten residents into leaving the buildings, a tactic called “a knock on the roof.”
Article: A Gaza War Full of Traps and Trickery, 1/10/09
http://www.nytimes.com/2009/01/11/world/middleeast/11hamas.html
Friday, January 09, 2009
Gaza war links and commentary
Here are some websites with information you need to know to evaluate what’s happening in Gaza:
Video shows Palestinian gunmen using ambulances as troop carriers.
http://www.liveleak.com/view?i=116_1231063776
A Caterpillar and An Anthem by Daniel Gordis, 1/4/09
http://www.danielgordis.org/Site/Site_ViewFriendlyDipatches.asp?id=22
From AP, 1/6/09: Analysis: In Gaza fight, Iran lurks in background
http://news.yahoo.com/s/ap/20090106/ap_on_re_mi_ea/ml_mideast_gaza_stakes_analysis
Background: war with Gaza 1/6/09
http://www.youtube.com/watch?v=j61ktUeDDuo&feature=channel_page
From the Center for Muslim-Jewish Engagement at USC:
A comprehensive listing of hadith (authoritative legal rulings) on Jihad, showing the core value of war and conquest in Islam:
http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/052.sbt.html
6 Common Fabrications about Israel and Gaza:
http://www.theisraelproject.org/site/c.hsJPK0PIJpH/b.672631/apps/s/content.asp?ct=6479525
Hamas Terrorists in UN School - Capt. Benjamin Rutland - 6 Jan. 2009
http://www.youtube.com/watch?v=qvBf-Vh4pNg&feature=channel
Weapons in Gaza Mosque Struck by Israel Air Force 1 Jan. 2009
http://www.youtube.com/watch?v=jwP_LusgPAw&feature=related
IDF message to Gazans, in Arabic with English subtitles:
http://www.youtube.com/watch?v=8sznMP3dnCg&feature=PlayList&p=24B346594DCE3F37&index=5
And this article, reproduced here:
Assaf Wohl presents Gaza operation speech he wrote for United Nations
12/29/08:
Members of the United Nations, Democracies, dictatorships, republics, and the honorable secretary-general:
Within a few hours, media outlets in your countries shall present horrific photos of blood, fire, and rubble from the Gaza Strip. The Palestinians will be screaming, in front of the cameras, about the massacre undertaken by the State of Israel. Initially, you may show understanding for our operations in the Strip, yet once the photos of wounded civilians reach you, you shall press us, as is your custom, to stop defending ourselves.
The first signs of this phenomenon can already be seen. Calls to “end the violence” from across the world are being heard loud and clear yet they are only being heard now, after years of violence, and after Israel finally decided to respond. The European Union already rushed to declare that it condemns Israel’s “disproportional use of force.” Several news networks have brought together panels whose members are scrutinizing the law books at this very moment in order to ascertain whether the Jewish State violated some international law.
I do not intend to deal with the question of where were these condemners and critics for the past seven years, when Hamas’ murderers set the timers of their rockets to coincidence with the end of the school day in Israel, because of a declared aim to kill as many children as possible. The question we should be discussing at this time is as follows: Why do the countries of the world and global media outlets obsessively engage in strict criticism that is only directed at Israel? After all, there is not even one country out there that is required to adhere to the moral criteria which the world demands of us of us of all people, the ones who as opposed to the rest of the world face threats of extermination.
Our Arab neighbors are well familiar with this double standard vulnerability. On their part, they are not bound by any kind of moral code. And so, they learned to exploit the international strictness towards Israel. A long time ago, they already understood that they cannot face the State of Israel on the battlefield. Indeed, when it comes to photographs and videos, they boast uniforms and weapons, yet once the fighting gets underway, they are quick to take off their uniforms and assimilate among women and children used as human shields.
They also make sure to place their arms depots in hospital basements and to fire rockets at population centers out of schoolyards. Their great hope is to elicit an Israeli response that would unintentionally hurt a few children. Once that happens, they will wave their bodies before the cameras and cry out to the world for help. This was the case in Lebanon, and this may happen tomorrow in the Gaza Strip.
Easing Europe’s conscience
The states demanding that Israel adhere to certain moral standards do not even dream of asking the same of her enemies. After all, we are dealing with theocracies and dictatorships, where homosexuals are publicly hanged, where women are regularly stoned for undermining their “family’s honor,” and where children suspected of theft have their arms severed. What do these states have to do with the value of human life? We should therefore ask representatives of global opinion: Be honest with yourselves - Do the lives of humans being butchered daily in Iraq, Afghanistan and Darfur arouse you into similar action? Reality indicates this is not the case.
My answer to the question regarding the obsessive preoccupation with the actions of the Jews is purely sociological. Many of you, the shapers of public opinion, and mostly the Europeans amongst you, are interested in easing your conscience: If only can only show that the Israelis-Jews are not so moral or innocent, perhaps they deserve everything you did to them before they were able to establish their state? After all, here they are, occupying and butchering the poor Palestinians; they are certainly no better than us!
To that end, you are willing to help out the lowliest terrorists. Therefore, you bought into their slanderous Mohammed al-Dura tale, and therefore you will rush to buy into various blood libels in the coming days. Those who launch missiles and mortar shells into kindergartens know that they will always enjoy a protective umbrella from you. They draw their self-confidence from the intolerable ease with which they enlist your public opinion in their favor.
Therefore, you would do well to think twice before you move to stop the punishment they lawfully deserve. After all, you are the only lifesaver that can spare this radical terror group the measure of justice hovering above it.
Video shows Palestinian gunmen using ambulances as troop carriers.
http://www.liveleak.com/view?i=116_1231063776
A Caterpillar and An Anthem by Daniel Gordis, 1/4/09
http://www.danielgordis.org/Site/Site_ViewFriendlyDipatches.asp?id=22
From AP, 1/6/09: Analysis: In Gaza fight, Iran lurks in background
http://news.yahoo.com/s/ap/20090106/ap_on_re_mi_ea/ml_mideast_gaza_stakes_analysis
Background: war with Gaza 1/6/09
http://www.youtube.com/watch?v=j61ktUeDDuo&feature=channel_page
From the Center for Muslim-Jewish Engagement at USC:
A comprehensive listing of hadith (authoritative legal rulings) on Jihad, showing the core value of war and conquest in Islam:
http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/052.sbt.html
6 Common Fabrications about Israel and Gaza:
http://www.theisraelproject.org/site/c.hsJPK0PIJpH/b.672631/apps/s/content.asp?ct=6479525
Hamas Terrorists in UN School - Capt. Benjamin Rutland - 6 Jan. 2009
http://www.youtube.com/watch?v=qvBf-Vh4pNg&feature=channel
Weapons in Gaza Mosque Struck by Israel Air Force 1 Jan. 2009
http://www.youtube.com/watch?v=jwP_LusgPAw&feature=related
IDF message to Gazans, in Arabic with English subtitles:
http://www.youtube.com/watch?v=8sznMP3dnCg&feature=PlayList&p=24B346594DCE3F37&index=5
And this article, reproduced here:
Assaf Wohl presents Gaza operation speech he wrote for United Nations
12/29/08:
Members of the United Nations, Democracies, dictatorships, republics, and the honorable secretary-general:
Within a few hours, media outlets in your countries shall present horrific photos of blood, fire, and rubble from the Gaza Strip. The Palestinians will be screaming, in front of the cameras, about the massacre undertaken by the State of Israel. Initially, you may show understanding for our operations in the Strip, yet once the photos of wounded civilians reach you, you shall press us, as is your custom, to stop defending ourselves.
The first signs of this phenomenon can already be seen. Calls to “end the violence” from across the world are being heard loud and clear yet they are only being heard now, after years of violence, and after Israel finally decided to respond. The European Union already rushed to declare that it condemns Israel’s “disproportional use of force.” Several news networks have brought together panels whose members are scrutinizing the law books at this very moment in order to ascertain whether the Jewish State violated some international law.
I do not intend to deal with the question of where were these condemners and critics for the past seven years, when Hamas’ murderers set the timers of their rockets to coincidence with the end of the school day in Israel, because of a declared aim to kill as many children as possible. The question we should be discussing at this time is as follows: Why do the countries of the world and global media outlets obsessively engage in strict criticism that is only directed at Israel? After all, there is not even one country out there that is required to adhere to the moral criteria which the world demands of us of us of all people, the ones who as opposed to the rest of the world face threats of extermination.
Our Arab neighbors are well familiar with this double standard vulnerability. On their part, they are not bound by any kind of moral code. And so, they learned to exploit the international strictness towards Israel. A long time ago, they already understood that they cannot face the State of Israel on the battlefield. Indeed, when it comes to photographs and videos, they boast uniforms and weapons, yet once the fighting gets underway, they are quick to take off their uniforms and assimilate among women and children used as human shields.
They also make sure to place their arms depots in hospital basements and to fire rockets at population centers out of schoolyards. Their great hope is to elicit an Israeli response that would unintentionally hurt a few children. Once that happens, they will wave their bodies before the cameras and cry out to the world for help. This was the case in Lebanon, and this may happen tomorrow in the Gaza Strip.
Easing Europe’s conscience
The states demanding that Israel adhere to certain moral standards do not even dream of asking the same of her enemies. After all, we are dealing with theocracies and dictatorships, where homosexuals are publicly hanged, where women are regularly stoned for undermining their “family’s honor,” and where children suspected of theft have their arms severed. What do these states have to do with the value of human life? We should therefore ask representatives of global opinion: Be honest with yourselves - Do the lives of humans being butchered daily in Iraq, Afghanistan and Darfur arouse you into similar action? Reality indicates this is not the case.
My answer to the question regarding the obsessive preoccupation with the actions of the Jews is purely sociological. Many of you, the shapers of public opinion, and mostly the Europeans amongst you, are interested in easing your conscience: If only can only show that the Israelis-Jews are not so moral or innocent, perhaps they deserve everything you did to them before they were able to establish their state? After all, here they are, occupying and butchering the poor Palestinians; they are certainly no better than us!
To that end, you are willing to help out the lowliest terrorists. Therefore, you bought into their slanderous Mohammed al-Dura tale, and therefore you will rush to buy into various blood libels in the coming days. Those who launch missiles and mortar shells into kindergartens know that they will always enjoy a protective umbrella from you. They draw their self-confidence from the intolerable ease with which they enlist your public opinion in their favor.
Therefore, you would do well to think twice before you move to stop the punishment they lawfully deserve. After all, you are the only lifesaver that can spare this radical terror group the measure of justice hovering above it.
Thursday, December 25, 2008
Transmigrant Journals, 1
This is an excerpt only. To read the complete story, please contact me.
As promised, something in a language better known, but not better understood. This is the first version of a story, or perhaps what might be seen as the foundation layer of a painting...
Door to a Room
Mysterious Tale of the Beloved Son
... as the smoke cleared,
And my life, no more than a tumbling down shadowy tunnels,
Kaleided across the borders of our physics
Into a world within worlds,
A life within lives, times within a time
Into a moment, so slow,
And many generations.
I stood in the living room of a little house, speaking to two people I knew well, people I had never met before. Perhaps we spoke a language I now don’t know. Perhaps we spoke without speaking.
Now imagine a kaleidoscope tumbling into a new constellation, slowly, slowly it tumbles. Or imagine a slideshow with slow, superposing transitions, one image into another. Or imagine two galaxies passing through each other. If you’ve never imagined such an amazing thing, go to the Hubble Heritage website, or find a chariot to accelerate you across these borders.
I was the kaleidoscope tumbling from one world into another. As my world crumbled, I stood with one foot here and one foot there. Then I slowly stepped, and my former life glittered away. I was the projecting slideshow. For a lifelong moment I stood in superimposition, him who I was and him who I would be. Then the former faded away and was forgotten. I am that galaxy, and I am another galaxy, passing through myself, my selves.
And as I did, so are you doing.
Who can explain? And who can understand, who has not ascended out of this smoky world? Who can imagine, who has not ridden such a slow fast chariot; who has not been a migrant across constellations?
This shell, this garment of a body
So intricately woven, so dense of warp and weft, ...
-----------------
To read the complete text, please contact me.
As promised, something in a language better known, but not better understood. This is the first version of a story, or perhaps what might be seen as the foundation layer of a painting...
Door to a Room
Mysterious Tale of the Beloved Son
... as the smoke cleared,
And my life, no more than a tumbling down shadowy tunnels,
Kaleided across the borders of our physics
Into a world within worlds,
A life within lives, times within a time
Into a moment, so slow,
And many generations.
I stood in the living room of a little house, speaking to two people I knew well, people I had never met before. Perhaps we spoke a language I now don’t know. Perhaps we spoke without speaking.
Now imagine a kaleidoscope tumbling into a new constellation, slowly, slowly it tumbles. Or imagine a slideshow with slow, superposing transitions, one image into another. Or imagine two galaxies passing through each other. If you’ve never imagined such an amazing thing, go to the Hubble Heritage website, or find a chariot to accelerate you across these borders.
I was the kaleidoscope tumbling from one world into another. As my world crumbled, I stood with one foot here and one foot there. Then I slowly stepped, and my former life glittered away. I was the projecting slideshow. For a lifelong moment I stood in superimposition, him who I was and him who I would be. Then the former faded away and was forgotten. I am that galaxy, and I am another galaxy, passing through myself, my selves.
And as I did, so are you doing.
Who can explain? And who can understand, who has not ascended out of this smoky world? Who can imagine, who has not ridden such a slow fast chariot; who has not been a migrant across constellations?
This shell, this garment of a body
So intricately woven, so dense of warp and weft, ...
-----------------
To read the complete text, please contact me.
Saturday, December 20, 2008
Prometheus unbound
This poem stretches English just about as far as I've gone so far. Please forgive me, oh weary reader, for the demands I place upon your thinking. Perhaps, if I have done my job well, you will find that you end up with more energy than you started with, in spite of all the effort you will expend as you climb steeply into these starry speres of our mind. I remember, at the very beginning of my career I dreamed a poem in iambic pentameter, more or less, with a refrain, "Let us blindly climb the damp horizon cliffs." (Alas, the refrain was a hexameter, at least as I translated it into waking-state language.) So I invite you to climb with me.
I promise: my next post(s) from new writings called Transmigren Jernelz will be in English you might even recognize!!
Parabbel ov the Rebbellen Sunz
A tiem and tiemz ov a worryer Keeng
Huze konkerst ar spredden wide Hem naemz,
The Wun ov the Mennee, the Ruel ov Ruelz.
Hem send forth an armee, thay proffet and praest
Akross the land ov landz; razen the flaggen
A grate hullallu, kompoesten nu salmz.
Now the Keeng iz the see wut Hem arm estormz.
The grassez an forres bow in Hem blo.
Sated, retern Hem tu the pallas abbuv
Tu observ the staets thru Hem fragtel sunz.
A nu raen bloez in with this set ov sunz.
Messiya tokkerz in thaer gild chareyets,
Maken mennee ov wun, ruelen over ruel.
“Up, up, chareyet, rize tu the sky!
“I am the sun, an Ark in the sky,
“Huze lite kuts a path for the Aenshent Day!
“So tru, I restor the fallen man;
“My siyens refiggyerz the imperfek law.”
The sunz ov the Keeng shine owt thaer lite,
And persue the shaddoez expelld frum thaer Ark,
Darkness heept behind the glassee towwerz,
Vast bildenz in inspiren owwerz.
“Thus ar we dun withowt a keeng.
“Wut need we then ov a keeng at all?
“Owwer apprentisship over. Let us kast off the yoke,
“And resekens the koedz ov that Aenshent Day.”
Forwerd thay rush in the lietneeng werd
Tu the Pallas the Keeng, a fureyus exxert.
Fiyer thay showt, and missivz thay shoot
And down kum the Pallas, rubbel and sout.
And the Keeng iz wok Hem fiyeree rampart
And obzerv the rebbel sunz at wark.
“My Howzez a wership a skorch a dekay.
“And my babeez userp my awthorrattay.”
Thus the chieldz sot tu take Hem life,
But all thay got iz dust in thaer mowf,
And mortel remaenz ov a muzzeld Soel,
Thaer appawl layerren dreemz ov kontroel.
Rebbel sunz, wut will yu du
Now that the raenz ar fallen on yu?
Ware will yu leed and hu will follo?
Wut Seel will trust yu, kum the marro?
I promise: my next post(s) from new writings called Transmigren Jernelz will be in English you might even recognize!!
Parabbel ov the Rebbellen Sunz
A tiem and tiemz ov a worryer Keeng
Huze konkerst ar spredden wide Hem naemz,
The Wun ov the Mennee, the Ruel ov Ruelz.
Hem send forth an armee, thay proffet and praest
Akross the land ov landz; razen the flaggen
A grate hullallu, kompoesten nu salmz.
Now the Keeng iz the see wut Hem arm estormz.
The grassez an forres bow in Hem blo.
Sated, retern Hem tu the pallas abbuv
Tu observ the staets thru Hem fragtel sunz.
A nu raen bloez in with this set ov sunz.
Messiya tokkerz in thaer gild chareyets,
Maken mennee ov wun, ruelen over ruel.
“Up, up, chareyet, rize tu the sky!
“I am the sun, an Ark in the sky,
“Huze lite kuts a path for the Aenshent Day!
“So tru, I restor the fallen man;
“My siyens refiggyerz the imperfek law.”
The sunz ov the Keeng shine owt thaer lite,
And persue the shaddoez expelld frum thaer Ark,
Darkness heept behind the glassee towwerz,
Vast bildenz in inspiren owwerz.
“Thus ar we dun withowt a keeng.
“Wut need we then ov a keeng at all?
“Owwer apprentisship over. Let us kast off the yoke,
“And resekens the koedz ov that Aenshent Day.”
Forwerd thay rush in the lietneeng werd
Tu the Pallas the Keeng, a fureyus exxert.
Fiyer thay showt, and missivz thay shoot
And down kum the Pallas, rubbel and sout.
And the Keeng iz wok Hem fiyeree rampart
And obzerv the rebbel sunz at wark.
“My Howzez a wership a skorch a dekay.
“And my babeez userp my awthorrattay.”
Thus the chieldz sot tu take Hem life,
But all thay got iz dust in thaer mowf,
And mortel remaenz ov a muzzeld Soel,
Thaer appawl layerren dreemz ov kontroel.
Rebbel sunz, wut will yu du
Now that the raenz ar fallen on yu?
Ware will yu leed and hu will follo?
Wut Seel will trust yu, kum the marro?
Monday, December 01, 2008
revision to "Judgement in the Divine Court", 3
And finally, the 2nd translation. I look forward to your feedback.
II. Judge Men in the Divine Court
In their heavings the Prophets of ancient times
Observe the whirls that they have stirred up.
Moses and his sanhedrin of disciples sit;
They, with human expressions of Adonai.
From Joshua and Samuel to Ezra and Malachi
This courting of God becomes Israel’s language.
All trembling, the people try to obey
But the seal of the Messiah is such a nebulous wisp,
And the sensual world is so brash. What do they understand here?
Except if Israel is unified
The ones with inner fears will extinguish their holy words.
Then their visions will feel fallow, unfertile.
In scorn men will plow up the Temple.
These two are soiled with their caustic teachings:
Jesus, the lonesome chant of his voice
Biting his abstract tail; his a language unknowable.
But his minions imagine his word is clear,
That he speaks in a dialect that corresponds to what is here.
Trampling, stampeding, a traumatic herd,
And in their wake, who can believe a word?
From his tomb, behold the warlord Muhammed
Repainted! All the terrible teachings that have grown
From wisdom twisted by hateful and fallen sheiks.
“My fate is to brood as my house is polluted.
“My book is of war and hate on this plane,
“A jihad versus the world. So corrupt
“My dhimma’s* view of God’s seal, this world.
*apartheid Islamic legal system
“Trying to carve out a realm of peace* for my children
*“Dar el Islam”
“Behold the bloody knife that I bare!
“Islam has sold out to the realm of the herds.
“And I have drawn my Lore with brutish words.”
Now Muhammed is turning his back on his people,
And all they are generating. Stricken from his Will,
He is seeding their works from inside with failure.
II. Judge Men in the Divine Court
In their heavings the Prophets of ancient times
Observe the whirls that they have stirred up.
Moses and his sanhedrin of disciples sit;
They, with human expressions of Adonai.
From Joshua and Samuel to Ezra and Malachi
This courting of God becomes Israel’s language.
All trembling, the people try to obey
But the seal of the Messiah is such a nebulous wisp,
And the sensual world is so brash. What do they understand here?
Except if Israel is unified
The ones with inner fears will extinguish their holy words.
Then their visions will feel fallow, unfertile.
In scorn men will plow up the Temple.
These two are soiled with their caustic teachings:
Jesus, the lonesome chant of his voice
Biting his abstract tail; his a language unknowable.
But his minions imagine his word is clear,
That he speaks in a dialect that corresponds to what is here.
Trampling, stampeding, a traumatic herd,
And in their wake, who can believe a word?
From his tomb, behold the warlord Muhammed
Repainted! All the terrible teachings that have grown
From wisdom twisted by hateful and fallen sheiks.
“My fate is to brood as my house is polluted.
“My book is of war and hate on this plane,
“A jihad versus the world. So corrupt
“My dhimma’s* view of God’s seal, this world.
*apartheid Islamic legal system
“Trying to carve out a realm of peace* for my children
*“Dar el Islam”
“Behold the bloody knife that I bare!
“Islam has sold out to the realm of the herds.
“And I have drawn my Lore with brutish words.”
Now Muhammed is turning his back on his people,
And all they are generating. Stricken from his Will,
He is seeding their works from inside with failure.
Saturday, November 29, 2008
revision to "Judgement in the Divine Court", 2
As I mentioned in my previous post, here is the first normspell translation of the poem, II. Juj Men in the Divvine Korten. Really, normspell and stevespell are old terms that don’t do justice to the transformation of language going on in my current poetry. I am not merely altering words and grammar and spelling for their own effect. I am composing, in one text, multiple statements with divergent meanings embedded into each other.
I am not aware that anyone else is doing anything even remotely similar in English. I do not say that with arrogance. What I am doing may be a total waste of your time. Even so, my experience in writing it has a unique and elevating quality to it. It seems to be forcing me to understand the world in an entirely new way.
You know that “new way.” You’ve heard it a thousand times before, but not quite like this. We must learn to see the world from multiple perspectives. But I’m not saying that we merely need to see the multiplicity. We must integrate those perspectives, allowing mutual admissibility, not just of what is compatible, but of what is contradictory. I am not talking about juxtaposition. Juxtaposition does not require integration. Nor does it require moral judgment. We juxtapose and we pick and choose. We juxtapose and we become relativists.
I am talking about formulating an intellectual and spiritual foundation for a diverse society, that is able to draw the borders between acceptable individualism, and the depredations of extremism. To achieve this, we must restructure the way we think. It is not enough to be well-read. Bigots can be well-read. It is not enough to be open-minded. Naive fools can be open-minded. We must see broadly, and then process what we see in a more integrated and critical/self-critical fashion.
I offer this writing as a possible model. Perhaps it is a good one; perhaps not. Well, what of it? But if Western society does not succeed in this venture, the great experiment of democracy and individualism will fail. And the likes of the 10 men in Mumbai that murdered hundreds will usher in our new world.
II. Judgement of our Divine Courtship
From their heavenly realms the Prophets of the Ancient of Days
Observe the worlds that they have bestirred.
Moses and his sanhedrin of disciples sit;
They, the human generation of Adonai.
From Yehoshua and Shmuel to Ezra and Malachi
Their court dictates through Israel, God’s beloved.
Tremulous, the people try to obey,
But even though their Soul is of the Messiah,
Its presence whispers so nebulously,
And this earth is so brash. What can they hear?
Accept Israel for the sake of unity,
And their word will extinguish the interfering worlds!
And into visionary fields, fallow and fertile,
In scorn, men went from the Temple to plow;
These two in caustic soil up to their teeth:
Jesus, his lone and enchanting voice,
Bits of abstract tales in a language unknown.
But his minions imagine his words are clear,
That he speaks a language that corresponds to what they hear.
They trample and stampede in their dreamlike hearing,
But when they will wake, they won’t believe a word.
From his tome of God-war comes the echos of Muhammed
Repenting. Hear his terrible groans,
His twisting and shaking from hate-full wisdom:
“By my faith I have bred a house of pollution.
“My book is a plan to build warrens of hate.
“The jihad verses see a world so corrupt –
“What a dim view of the holy Soul.
“To carve into my children a realm of peace,*
*“Dar el Islam”
“Behold the bloody knife that I bear!
“Islam itself is the Dar el Harb.*
*”region of war”
“To my Lord I have drawn them in brutish garb.”
Muhammed has turned his back on the soul
Of his generations. Till their will is broken,
He will intercede, that their work will fail.
I am not aware that anyone else is doing anything even remotely similar in English. I do not say that with arrogance. What I am doing may be a total waste of your time. Even so, my experience in writing it has a unique and elevating quality to it. It seems to be forcing me to understand the world in an entirely new way.
You know that “new way.” You’ve heard it a thousand times before, but not quite like this. We must learn to see the world from multiple perspectives. But I’m not saying that we merely need to see the multiplicity. We must integrate those perspectives, allowing mutual admissibility, not just of what is compatible, but of what is contradictory. I am not talking about juxtaposition. Juxtaposition does not require integration. Nor does it require moral judgment. We juxtapose and we pick and choose. We juxtapose and we become relativists.
I am talking about formulating an intellectual and spiritual foundation for a diverse society, that is able to draw the borders between acceptable individualism, and the depredations of extremism. To achieve this, we must restructure the way we think. It is not enough to be well-read. Bigots can be well-read. It is not enough to be open-minded. Naive fools can be open-minded. We must see broadly, and then process what we see in a more integrated and critical/self-critical fashion.
I offer this writing as a possible model. Perhaps it is a good one; perhaps not. Well, what of it? But if Western society does not succeed in this venture, the great experiment of democracy and individualism will fail. And the likes of the 10 men in Mumbai that murdered hundreds will usher in our new world.
II. Judgement of our Divine Courtship
From their heavenly realms the Prophets of the Ancient of Days
Observe the worlds that they have bestirred.
Moses and his sanhedrin of disciples sit;
They, the human generation of Adonai.
From Yehoshua and Shmuel to Ezra and Malachi
Their court dictates through Israel, God’s beloved.
Tremulous, the people try to obey,
But even though their Soul is of the Messiah,
Its presence whispers so nebulously,
And this earth is so brash. What can they hear?
Accept Israel for the sake of unity,
And their word will extinguish the interfering worlds!
And into visionary fields, fallow and fertile,
In scorn, men went from the Temple to plow;
These two in caustic soil up to their teeth:
Jesus, his lone and enchanting voice,
Bits of abstract tales in a language unknown.
But his minions imagine his words are clear,
That he speaks a language that corresponds to what they hear.
They trample and stampede in their dreamlike hearing,
But when they will wake, they won’t believe a word.
From his tome of God-war comes the echos of Muhammed
Repenting. Hear his terrible groans,
His twisting and shaking from hate-full wisdom:
“By my faith I have bred a house of pollution.
“My book is a plan to build warrens of hate.
“The jihad verses see a world so corrupt –
“What a dim view of the holy Soul.
“To carve into my children a realm of peace,*
*“Dar el Islam”
“Behold the bloody knife that I bear!
“Islam itself is the Dar el Harb.*
*”region of war”
“To my Lord I have drawn them in brutish garb.”
Muhammed has turned his back on the soul
Of his generations. Till their will is broken,
He will intercede, that their work will fail.
Friday, November 28, 2008
revision to "Judgement in the Divine Court"
Working on the translation of the poem I posted on 11/19/08, II. Juj Men in the Divvine Korten, I could clearly see that parts of the stevespell version needed significant revisions. Here is the poem with those revision. Tomorrow, 11/29, I will post the first of the 2 translations I made into normspell. I expect to follow that with the second translation on 11/30.
II. Juj Men in the Divvine Korten
In thaer hevvenz the Proffets ov the Aenshent Day
Obzerven the werlz that thay ar be ster.
Moesheh and hiz sanhedrin ov dessipelz sit;
Thay, the hewman jenome ov Uddoniy.
Frum Yehhoeshuwa and Shmuwel tu Ezra and Mallakhee
This korten diktate in the pepel Yisroyel.*
* utherz say “Yesherrun”
All trembelz, the pepel try tu obay
But thaer Messiya Seel so nebbulen a wisp,
And Ertha so brash. Wut ken thay heer?
Eksept Yisroyel tu be yewnaffiyd
The innerfeeree werl thaer Werd will exteengwish.
And intu vizhen feelz, fallo an fertel,
Askorn men went owt the Tempel aplowwen;
Theze 2 in soyel kostek tu thaer teeth:
Yeshuwa, hiz lone and chantee vois
Bit ov abstrak taelz in a langwij unknowen.
But hiz minyenz immajjin hiz werd iz kleer,
That he speek in a ling that korrespon tu heer.
Thay trampen, a stampeen in tromma thaer herd.
In thaer waken, hu ken beleev a werd?
Frum iz tuemz the Lor Worz ekko Muhommed.
Repaenten he, all the terrabbelz groen
Frum wizdemz twisten by haetfallen shaeks.
“My faet in brooden a hows ov polute
“My bouk iz a plaen ov worren a hate.
“The jehod versez a werld so kerrupt,
“My dimma vew ov the holee Seel.
“Tu karv owt my chieldz a relm a pees;
“Behoeld the bluddee nife that I bare!
“Islom it sellz the Dar el Herd.
“Tu this Lor I am drawn in brutish werd.”
And Mohommed iz tern hiz bak on theze Seelz
In hiz jennerratenz, till strikken thaer will.
Thaer worken he innerseed that it fael.
II. Juj Men in the Divvine Korten
In thaer hevvenz the Proffets ov the Aenshent Day
Obzerven the werlz that thay ar be ster.
Moesheh and hiz sanhedrin ov dessipelz sit;
Thay, the hewman jenome ov Uddoniy.
Frum Yehhoeshuwa and Shmuwel tu Ezra and Mallakhee
This korten diktate in the pepel Yisroyel.*
* utherz say “Yesherrun”
All trembelz, the pepel try tu obay
But thaer Messiya Seel so nebbulen a wisp,
And Ertha so brash. Wut ken thay heer?
Eksept Yisroyel tu be yewnaffiyd
The innerfeeree werl thaer Werd will exteengwish.
And intu vizhen feelz, fallo an fertel,
Askorn men went owt the Tempel aplowwen;
Theze 2 in soyel kostek tu thaer teeth:
Yeshuwa, hiz lone and chantee vois
Bit ov abstrak taelz in a langwij unknowen.
But hiz minyenz immajjin hiz werd iz kleer,
That he speek in a ling that korrespon tu heer.
Thay trampen, a stampeen in tromma thaer herd.
In thaer waken, hu ken beleev a werd?
Frum iz tuemz the Lor Worz ekko Muhommed.
Repaenten he, all the terrabbelz groen
Frum wizdemz twisten by haetfallen shaeks.
“My faet in brooden a hows ov polute
“My bouk iz a plaen ov worren a hate.
“The jehod versez a werld so kerrupt,
“My dimma vew ov the holee Seel.
“Tu karv owt my chieldz a relm a pees;
“Behoeld the bluddee nife that I bare!
“Islom it sellz the Dar el Herd.
“Tu this Lor I am drawn in brutish werd.”
And Mohommed iz tern hiz bak on theze Seelz
In hiz jennerratenz, till strikken thaer will.
Thaer worken he innerseed that it fael.
Wednesday, November 19, 2008
new work for Pardaes Dokkumen, 4
Continuing with the stevespell version of the poem of 11/10/08, which I have renamed I. A Frakten Targoum in Owwer Divvine Korten, and which I have translated into 2 normspell versions on 11/11 and 11/12, this:
II. Juj Men in the Divvine Korten
In thaer hevvenz the Proffets ov the Aenshent Day
Obzerven the werlz that thay ar be ster.
Moesheh and hiz sanhedrin ov dessipelz sit;
Thay, the hewman jenome ov Uddoniy.
Frum Yehhoeshuwa and Shmuwel tu Ezra and Mallakhee
This korten diktate in the pepel Yisroyel.*
* utherz say “Yesherrun”
All trembelz, the pepel try tu obay
But thaer Messiya Seel so nebbulen a wisp,
And Ertha so brash. Wut kan thay heer?
Exsept Yisroyel be yewnaffiyd
The rebbellen werl will exteengwish thaer Werd.
And thoze hu brake raenk, Yesh and Muhom:
Yeshuwa, hiz lone and chantee vois
Telling abstrak taelz in a langwij unknone.
But hiz minyenz immajjin hiz werd iz kleer,
That he speek in a ling that korrespon tu heer.
Owt thay trampen in a stampeed herd
And behiend them, hu kan beleev a werd?
And up in hiz plase sits the Proffet Muhommad
Ash on hiz hed and a terrabbel moen.
So perverten hiz wizdem the haetfill immom.
“My bouk iz now a breeder ov slum.
“My gran dezine iz a worren a hate.
“But now I See the evel a jeehod,
“And the dimma so dim and korrupt a law.
“Behoeld! I sot for the relm a pees
“And see it iz ware Izlom haz no reech.
“And Izlom itself be the Dar el Herd.
“Fals and unfaethfill my rath ov werd.
And Mohommed iz tern hiz bak on the Seelz
That he iz kallen forth, till brake he thaer will.
Thaer worken he innerseed that it fael.
II. Juj Men in the Divvine Korten
In thaer hevvenz the Proffets ov the Aenshent Day
Obzerven the werlz that thay ar be ster.
Moesheh and hiz sanhedrin ov dessipelz sit;
Thay, the hewman jenome ov Uddoniy.
Frum Yehhoeshuwa and Shmuwel tu Ezra and Mallakhee
This korten diktate in the pepel Yisroyel.*
* utherz say “Yesherrun”
All trembelz, the pepel try tu obay
But thaer Messiya Seel so nebbulen a wisp,
And Ertha so brash. Wut kan thay heer?
Exsept Yisroyel be yewnaffiyd
The rebbellen werl will exteengwish thaer Werd.
And thoze hu brake raenk, Yesh and Muhom:
Yeshuwa, hiz lone and chantee vois
Telling abstrak taelz in a langwij unknone.
But hiz minyenz immajjin hiz werd iz kleer,
That he speek in a ling that korrespon tu heer.
Owt thay trampen in a stampeed herd
And behiend them, hu kan beleev a werd?
And up in hiz plase sits the Proffet Muhommad
Ash on hiz hed and a terrabbel moen.
So perverten hiz wizdem the haetfill immom.
“My bouk iz now a breeder ov slum.
“My gran dezine iz a worren a hate.
“But now I See the evel a jeehod,
“And the dimma so dim and korrupt a law.
“Behoeld! I sot for the relm a pees
“And see it iz ware Izlom haz no reech.
“And Izlom itself be the Dar el Herd.
“Fals and unfaethfill my rath ov werd.
And Mohommed iz tern hiz bak on the Seelz
That he iz kallen forth, till brake he thaer will.
Thaer worken he innerseed that it fael.
Thursday, November 13, 2008
new work for Pardaes Dokkumen, 3
And here is the 2nd translation of the poem I. Tranzskripten the Divvine Kort, which was originally posted on 11/10/08. See my notes on 11/11/08 that preface the first translation.
I. From the Transcriptions of the Divine Court
Seeing heavenly signs, those that await
The great Tekoun*, prepare their bodies * Repair/Redemption
In prayerful meditations. Then courage arises,
And they ascend in their enthroning Lore.
With present evidence and clarifications,
They conclude,
“I am ready to descend and instill a divine will.”
Those committed to living as Jews declare,
“I am like Messiah, to inherit redemption.”
And thus descend they, and only 8 days later
Cry out their parents, “circumcise, circumcise,
“For this is the first rite to prepare for Messiah.”
Oh their sadness and sorrows as they confront the marble walls
The inflexible genetics that seal the body.
And those that would be Christian, cry they out,
“I take upon myself to manage the Lore,
“What we see as heaven is shaped by earth.”
Ah, how torn and how forgetful
Our life in the fetters of earth’s contradictions.
And those that would be Muslim, they cry out,
“Send me down in the spirit of war,
“To the earth, corrupt with harlot and thug.
“There will I force compassion and peace.”
Promptly they abandon their premise and their Lore,
And revel in war, most angry and cruel.
I. From the Transcriptions of the Divine Court
Seeing heavenly signs, those that await
The great Tekoun*, prepare their bodies * Repair/Redemption
In prayerful meditations. Then courage arises,
And they ascend in their enthroning Lore.
With present evidence and clarifications,
They conclude,
“I am ready to descend and instill a divine will.”
Those committed to living as Jews declare,
“I am like Messiah, to inherit redemption.”
And thus descend they, and only 8 days later
Cry out their parents, “circumcise, circumcise,
“For this is the first rite to prepare for Messiah.”
Oh their sadness and sorrows as they confront the marble walls
The inflexible genetics that seal the body.
And those that would be Christian, cry they out,
“I take upon myself to manage the Lore,
“What we see as heaven is shaped by earth.”
Ah, how torn and how forgetful
Our life in the fetters of earth’s contradictions.
And those that would be Muslim, they cry out,
“Send me down in the spirit of war,
“To the earth, corrupt with harlot and thug.
“There will I force compassion and peace.”
Promptly they abandon their premise and their Lore,
And revel in war, most angry and cruel.
Tuesday, November 11, 2008
new work for Pardaes Dokkumen, 2
As promised, here is my first translation (normspell version) of I. Tranzskripten the Divvine Kort, posted on 11/10/08. This is not just simply the same poem, spelled “normally,” since many of the words in the original, stevespell version have no simple corollary in standard English. They are words presenting a fusion of multiple words and ideas, or they are noun-verbs, a grammatical form that embodies both object and action at the same time. Thus, in this translation, I try to capture one interpretive version of the poem. You will see, when I post my second translation, another interpreted version. Superimposed, the 2 translations will approach the stevespell original.
I. Transcriptions of the Divine Court
From heaven the Souls of those awaiting
The great Tekoun,* prepare themselves * Repair/Redemption
With prayer and meditation. When their courage arises,
They approach the Throne of the Lord.
Present they evidence of their clarity,
Their conclusion being:
“I am ready to descend and instill God’s will.”
Each Soul that would live as a Jew declares,
“I am as a Messiah. All my will is to redeem...”
And thus descend they, and after 8 days there
Cry out to their Parent, “circumcise, circumcise,
“For this is will be Your writing on me as Messiah.”
Oh their sadness and sorrow as they confront the marble walls
Of this inflexible psyche that embodies the Soul.
And those Souls that would live as Christians, cry they out,
“I take upon my psyche the yoke of the Lord
“To understand heaven in the ways of the earth.”
Ah, their tears at all that they forget
When they experience earth’s resistance to knowledge.
And those Souls that would live as Muslims, they cry out,
“Send me down to the warrens of the spirit,
“To the slums on earth, harlots and thugs.
“There I'll enforce compassion and peace.”
Promptly they abandon their promise to the Lord,
To revel in those warrens, angry and cruel.
I. Transcriptions of the Divine Court
From heaven the Souls of those awaiting
The great Tekoun,* prepare themselves * Repair/Redemption
With prayer and meditation. When their courage arises,
They approach the Throne of the Lord.
Present they evidence of their clarity,
Their conclusion being:
“I am ready to descend and instill God’s will.”
Each Soul that would live as a Jew declares,
“I am as a Messiah. All my will is to redeem...”
And thus descend they, and after 8 days there
Cry out to their Parent, “circumcise, circumcise,
“For this is will be Your writing on me as Messiah.”
Oh their sadness and sorrow as they confront the marble walls
Of this inflexible psyche that embodies the Soul.
And those Souls that would live as Christians, cry they out,
“I take upon my psyche the yoke of the Lord
“To understand heaven in the ways of the earth.”
Ah, their tears at all that they forget
When they experience earth’s resistance to knowledge.
And those Souls that would live as Muslims, they cry out,
“Send me down to the warrens of the spirit,
“To the slums on earth, harlots and thugs.
“There I'll enforce compassion and peace.”
Promptly they abandon their promise to the Lord,
To revel in those warrens, angry and cruel.
Monday, November 10, 2008
new work for Pardaes Dokkumen
I have been counseled for many years now, that I ought not to write in altered English (stevespell), or that I ought to at least include a translation into normal English (normspell). This latter advice, recently repeated, I am now trying. Thank you David.
What follows is part of a work in progress called The Pardaes Dokkumen. “Pardaes” is a kabbalistic term with multiple meanings, including: “paradise,” “the garden of Eden,” and the 4 levels of spiritual consciousness. Today I am uploading the stevespell version of the poem, entitled Tranzskripten the Divvine Kort. It is still pretty raw, indeed only a few days old. In subsequent days I will upload 2 normspell translations that converge and diverge as the poem winds its wandering way. You can compare the 3 versions and decide for yourself about their worth.
I. Tranzskripten the Divvine Kort
Frum hevvenz the Seelz ov thoze awwaten
The grate Tekoun*, prepare themsellz * Repair/Redemption
In praerz a meddattatenz. Then wen kerrij arrize,
Thay make ulleya* tu the Throenz ov Lor. * a spiritual ascent
Prezent thay evvaddens ov thaer klaratteez,
Konkluden
“I am reddee tu dessend and instill Hem willz.”
The Seelz hu woud liv az a Jew deklare,
“I am az Messiya. All my will tu redeem...”
And thus dessend thay, and but 8 dayz thare
Kry owt tu thaer Parenz, “serkumsize, serkumsize,
“For this iz the ferst riten ov Messiya.”
O thaer sadness and sarroez az thay konfront the marbel wallz
Ov this inflexxen jenome, this boddee a Seel.
And thoze Seel that woud be Kristyen, kry thay owt,
“I take uppon mysellz the yoken ov Lor
“Tu see the hevvenz in erthaz sway.”
Ah, thaer teeren and all thaer forgettenz
Wen thay klap on the fetterz ov Erthaz kontra diktenz.
And thoze Seelz tu be Muzlim, thay kry owt,
“Send me down tu the worren ov speerz,
“Tu the slummen Ertha, harlot and thug.
“Thare tu enforser kompashen and pees.”
Promplee abbanden thay prommis tu the Lor,
But revvel in the worren, anger and kruel.
What follows is part of a work in progress called The Pardaes Dokkumen. “Pardaes” is a kabbalistic term with multiple meanings, including: “paradise,” “the garden of Eden,” and the 4 levels of spiritual consciousness. Today I am uploading the stevespell version of the poem, entitled Tranzskripten the Divvine Kort. It is still pretty raw, indeed only a few days old. In subsequent days I will upload 2 normspell translations that converge and diverge as the poem winds its wandering way. You can compare the 3 versions and decide for yourself about their worth.
I. Tranzskripten the Divvine Kort
Frum hevvenz the Seelz ov thoze awwaten
The grate Tekoun*, prepare themsellz * Repair/Redemption
In praerz a meddattatenz. Then wen kerrij arrize,
Thay make ulleya* tu the Throenz ov Lor. * a spiritual ascent
Prezent thay evvaddens ov thaer klaratteez,
Konkluden
“I am reddee tu dessend and instill Hem willz.”
The Seelz hu woud liv az a Jew deklare,
“I am az Messiya. All my will tu redeem...”
And thus dessend thay, and but 8 dayz thare
Kry owt tu thaer Parenz, “serkumsize, serkumsize,
“For this iz the ferst riten ov Messiya.”
O thaer sadness and sarroez az thay konfront the marbel wallz
Ov this inflexxen jenome, this boddee a Seel.
And thoze Seel that woud be Kristyen, kry thay owt,
“I take uppon mysellz the yoken ov Lor
“Tu see the hevvenz in erthaz sway.”
Ah, thaer teeren and all thaer forgettenz
Wen thay klap on the fetterz ov Erthaz kontra diktenz.
And thoze Seelz tu be Muzlim, thay kry owt,
“Send me down tu the worren ov speerz,
“Tu the slummen Ertha, harlot and thug.
“Thare tu enforser kompashen and pees.”
Promplee abbanden thay prommis tu the Lor,
But revvel in the worren, anger and kruel.
Sunday, November 09, 2008
Hans Jonas: The Imperative of Responsibility
The following link is, in my opinion, essential reading. It is a review of the book Memoirs: Hans Jonas. As discussed in the review, and as is obvious to any educated human, the twentieth century saw the dismantling of ethics from philosophy, art, literature, and science. And in the process Hitler killed his 11 million, Stalin his 20 million, Mao his 70 million. Genocide persists from Cambodia to Darfur. Yet the arts, philosophy, and science have blinked and turned away, saying ethics are relative; there is no God; this is not our topic.
The core idea of this review is that we can not, must not abdicate our commitment to establishing, and living out, a set of values and moral responsibilities that create dignity and respect for all human beings. And as far as I’m concerned, at least when it comes to art and literature, any other topic is an utter waste of time.
From Powell’s Books, Review-a-Day for Thu, Nov 6: Memoirs: Hans Jonas (Tauber Institute for the Study of European Jewry:
http://www.powells.com/review/2008_11_06.html?utm_source=overview&utm_medium=rss&utm_campaign=rss_overview&utm_content=Memoirs%3A%20Hans%20Jonas%20(Tauber%20Institute%20for%20the%20Study%20of%20European%20Jewry)&PID=18
The following is a juicy excerpt:
In his Memoirs, Jonas dismisses his early work on Gnosticism as a "journeyman's project," and prefers to stress the philosophical biology of his later years, but elsewhere in his work there is plenty of evidence for an intimate interrelation between the two. In "Gnosticism, Existentialism, and Nihilism," an essay that he published in 1952, Jonas suggested that the alienation of the ancient Gnostic from the created world was similar to that of the modern nihilist, with this difference: whereas the Gnostic creation had at least a negative transcendence, the modern one is completely indifferent, utterly wanting in the possibility of any and all transcendence, and therefore more terrifying. Already in the seventeenth century, with God not yet dead but increasingly non-interventionist in his creation, Pascal was getting scared: "Cast into the infinite immensity of spaces of which I am ignorant, and which know me not, I am frightened." But the terror of scientific modernity, entirely stripped of any teleological view of nature, is much worse. "That nature does not care, one way or the other, is the true abyss," Jonas declared. "That only man cares, in his finitude facing nothing but death, alone with his contingency and the objective meaninglessness of his projecting meanings, is a truly unprecedented situation."
The core idea of this review is that we can not, must not abdicate our commitment to establishing, and living out, a set of values and moral responsibilities that create dignity and respect for all human beings. And as far as I’m concerned, at least when it comes to art and literature, any other topic is an utter waste of time.
From Powell’s Books, Review-a-Day for Thu, Nov 6: Memoirs: Hans Jonas (Tauber Institute for the Study of European Jewry:
http://www.powells.com/review/2008_11_06.html?utm_source=overview&utm_medium=rss&utm_campaign=rss_overview&utm_content=Memoirs%3A%20Hans%20Jonas%20(Tauber%20Institute%20for%20the%20Study%20of%20European%20Jewry)&PID=18
The following is a juicy excerpt:
In his Memoirs, Jonas dismisses his early work on Gnosticism as a "journeyman's project," and prefers to stress the philosophical biology of his later years, but elsewhere in his work there is plenty of evidence for an intimate interrelation between the two. In "Gnosticism, Existentialism, and Nihilism," an essay that he published in 1952, Jonas suggested that the alienation of the ancient Gnostic from the created world was similar to that of the modern nihilist, with this difference: whereas the Gnostic creation had at least a negative transcendence, the modern one is completely indifferent, utterly wanting in the possibility of any and all transcendence, and therefore more terrifying. Already in the seventeenth century, with God not yet dead but increasingly non-interventionist in his creation, Pascal was getting scared: "Cast into the infinite immensity of spaces of which I am ignorant, and which know me not, I am frightened." But the terror of scientific modernity, entirely stripped of any teleological view of nature, is much worse. "That nature does not care, one way or the other, is the true abyss," Jonas declared. "That only man cares, in his finitude facing nothing but death, alone with his contingency and the objective meaninglessness of his projecting meanings, is a truly unprecedented situation."
Sunday, November 02, 2008
Time is Illusion
As Rovelli explains it, in quantum mechanics all particles of matter and energy can also be described as waves. And waves have an unusual property: An infinite number of them can exist in the same location. If time and space are one day shown to consist of quanta, the quanta could all exist piled together in a single dimensionless point. "Space and time in some sense melt in this picture," says Rovelli. "There is no space anymore. There are just quanta kind of living on top of one another without being immersed in a space."...
Einstein, for one, found solace in his revolutionary sense of time. In March 1955, when his lifelong friend Michele Besso died, he wrote a letter consoling Besso's family: "Now he has departed from this strange world a little ahead of me. That means nothing. People like us, who believe in physics, know that the distinction between past, present, and future is only a stubbornly persistent illusion."
The rabbis concur in their biblical exegesis. "There is no past or future in Torah," they teach. Therefore they are not bound by the vector of time and its inherent causality. Thus Abraham is bound by the laws of Kashrut (keeping kosher) even tho those laws were received "historically" 400 or more years after Abraham died, and Jacob studied in a Yeshiva (a school of Jewish learning, especially Talmud) even tho Talmud was not compiled until about 500 CE, or about 2400 years after Jacob died! From a historian's point of view, this kind of exegesis sounds like mere foolishness. From the point of view of quantum mechanics, the rabbis were brilliantly prescient.
Einstein, for one, found solace in his revolutionary sense of time. In March 1955, when his lifelong friend Michele Besso died, he wrote a letter consoling Besso's family: "Now he has departed from this strange world a little ahead of me. That means nothing. People like us, who believe in physics, know that the distinction between past, present, and future is only a stubbornly persistent illusion."
The rabbis concur in their biblical exegesis. "There is no past or future in Torah," they teach. Therefore they are not bound by the vector of time and its inherent causality. Thus Abraham is bound by the laws of Kashrut (keeping kosher) even tho those laws were received "historically" 400 or more years after Abraham died, and Jacob studied in a Yeshiva (a school of Jewish learning, especially Talmud) even tho Talmud was not compiled until about 500 CE, or about 2400 years after Jacob died! From a historian's point of view, this kind of exegesis sounds like mere foolishness. From the point of view of quantum mechanics, the rabbis were brilliantly prescient.
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