Quote: At the center, human-kind struggles with collective powers for its freedom; the individual struggles with dehumanization for the possession of his soul. "Saul Bellow"
Books read:
The Wretched of the Earth -by Franz Canon (excerpts are in my diary)
Economic Development: history of an idea by Arndt (Prof. Kozel's favorite)
The economic transformation of Eastern Europe: the case of Poland by Jeffrey Sachs
Globalization and its discontents by Joseph Stiglitz (for International finance class)
The Hitchhiker's Guide to the Galaxy -by Douglas Adams
The camera by Ansel Adams (for photographers)
Mind Over Water : Lessons on Life from the Art of Rowing by Craig Lambert (for rowers) Textbook of Oarsmanship : A Classic of Rowing Technical Literature by Gilbert C. Bourne (for rowers)
Thomas Eakins : The Rowing Pictures by Helen Cooper (for rowers)
Made in USA by professor Hybel
Orientalism + Culture and imperialism by Edward Said
Political economy Journal of Development studies (articals of corruption theories)
Turner Diaries by Andrew MacDonald
Holy war by Lincoln Unholy war by Esposito (recommended)
Globalization and its discontents by Stephen McBride and John Wiseman
International monetary system
Samuel Huntington: Clash of civilizations
Unholy war by Esposito
From third world to First by Lee Kuan Yew
Inside Al-Queda
Clash of Civilizations by Huntington
Keynes biography
The miracle of midfulness by Thich nhat hanh
Apocalypse in Oklahoma city by Hamm
Brave New World by Adolf Haxley
Terror in the mind of God by Juergensmeyer
Killin for life: Religious Voilence in contemporary Japan Ian Reader
The Shadow economy by Schneider and EnsteBooks
Thinking strategically : the competitive edge in business, politics, and everyday
Patriot by Yukio MIshima
Forbidden Colors by Yukio MIshima
Thirst for love by Yukio MIshima
The castle by Kafka
The heart is a lonely hunter by Carson McCullers
Inside Nietzsche by Eugene Victor Wolfenstein
Memories, Dreams, Reflections by Carl Gustav Jung
History of Western Philosophy, Bertrand Russell
Bertrand Russell: History of Western Philosophy
The conceptions of life and the world which we call “philosophical” are a product of two factors: one, inherited religious and ethical conceptions; the other, the sort of investigation which may be called “scientific”, using this word in its broadest sense.
All definite knowledge – so I should contend – belongs to science; all dogma as to what surpasses definiete knowledge belongs to theology. But between thoelofy and science there is NO Man’s Land, expose d to attack from both sidesl this NO Man’s Land is philosophy.
There is here a reciprocal causation: the circumstances of men’s lives do much to determine their philosophy, but, conversely, their philosophy does much to determine their circumstances.
In the protestant theory, there should be no earthly intermediary between the soul and God. The effects of this change were momentous. Truth was no longer to be ascertained by consulting authority, but by inward meditation.
Every community is exposed to two opposite dangers: ossification through too much discipline and reverence for tradition , on the one hand; on the other hand, dissolution, or subjection to foreign conquest, through the growth of an individualism and personal independence that makes co-operation impossible.
To the man or woman who , by compulsion, is more civilized in behavious than in feeling, rationality is irksome and virtue is felt as a burden and a slavery. This leads to a reaction in thought , in feeling and in conduct.
True forethought only arises when a man does something towards which no impulse urges him, because his reason tells him that he will profit by it at some future date.
Whe an intelleigent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true, but we should try to understand how it ever came to seem true.
Religions seeks permanence in two forms, God and immortality. IN God is no varialeness neither shadow of turningl the life after death is eternal and unchanging.
Atomists unlike Socrates, Plato, and Aristotle, sought to explain the world without introducing the notion of purspose or final cause.
A stupid mans report of what a clever man says is never accurate, because he unconsciously translates what he hears into somehitn g that he can understand.
Dialectic, that is to say, the method of seeking knowledge by question and answer, was not invented by Socrates.
Not only criminals, but women, slavesw, and inferrionrs generally ought not to be imitated by superior men
Memories, Dreams, Reflections
Page 80: This period of my life was filled with conflicting thoughs Schopenhayer and Christianity would not square with one another, for one thing; and for another, No. 1 wanted to free himself from the pressure or melancholy of No.2 It was not No.2 who was depressed, but No. 1 when he remembered No. 2.
Page 88: Now I knew that No. 1 was the bearer of the light and that NO.2 followed him like a shadow. My task was to shield the light and not look back at the vita peracta; this was evidently a forbidden realm of light of a different sort. I must go forward against the storm, which sought to thrust me back into the immeasurable darkness of a world where one is aware of nothing except the surfaces of the thing in the background. In the role of No. 1, had to go forward – into study, moneymaking, responsibilities, entanglements, confusions, errors, submissions, defeats. The storm pushing against me was time, ceaselessly flowing into the past, which just as ceaselessly dogs our heels. It exerts a mighty suction which greadily draws everything living into itself; we can only escape from it – for a while – by pressing forward. TH past is teeribly real and present, and it cathches everyone who cannot save his skin with a satisfactory answer.
Page 108: The director was locked up in the same institution with his patients, and the institution was equally cut off, isolated on the outskirts ofhte city like an ancient lazaret with its lepers. No one like looking in that direction. The dortors knew almost as little as the layman and therefore shared his feelings.
Page142: What this patient needed was a masculine reaction. In this case it would have been entirely wrong to “go along.” That would have been worse than useless. She had a compulsion neurosis because she could not impose moral restraint upon herself. Such people must then have some other form of restraint – and along come the compulsive symptoms to serve the purpose.
Page 160: The ground floor stood for the first level of the unconscious. The deeper I went, the more alien and darler the scene became. IN the case, I discovered remains of a primitive culture, that is, the world of the primitive man within myself – a world which can scarcely be reached or illuminated by consciousness. The primithive psycje of man borders on the life of the animal soul, just as the caves of prehistoric times were usually inhabited by animals before men laid claim to them.
Page 168: “archaic vestiges”; It is a widespread error to imagine that I do not see the value of sexuality. ON the contrary it plays a large part in my psychology as an essential – though not the sole – expression of psychic wholeness. […] Sexuality is of the greatest importance as the expression ofhte chthonic spirit. That spirit question of the chthonic spirit has occupied me ever since I began to delve into the world of alchemy.
Page 183: He said I treated thoughts as isf I generated them myself, but in his view thoughts were like animals in the forest, or people in a room, or birds in the air, and added, “If you should see people in a room, you would not thing that you had made those people, or that you were responsible for them.” It was he who taught me psychic objectivity, the reality of the psyche. Through him the distinction was clarified between myself and the object of my thought.
Page 187: The essential thing is to differentiate oneself from these unconscious contents by personifying them, and at the same time to bring them into relationship with consciousness. That is th etechnique for stripping them of their power. It is not too difficult to personify them, as they always posses a certain degree of autonomy, a separate identity of their own. Their autonomy is a most uncomfortable thing to reconcile oneself to, and yet the very fact aht thte unconscious presents itself in that way give us the best means of handling it. […] As soon as image was there, the unrest or the sense of oppression vanished. The whole energy of these emotions was transformed into interet in and curiosity about the image.
Page 192: It is equally a grave mistake to think that it is enough to gain some understanding of the images and htat knowledge can here make a halt. Insight into them must be converted into an ethical obligation. Not to do so is to fall prey to the power principle, and this produces dangerous effects which are destructive not only to others by even to the knower. The image of the unconscious place a great responsibility upon a man. Failure to understand them, or a shirking ofethical responisibility, deprives him of his wholeness and imposes a painful fragmentariness on his life.
The heart is a lonely hunter by Carson McCullers
Resentment is the msot precious flower of poverty. "The heart is lonely hunter"Again from Carson McCullers"And when they werre even babies he would tell them of the yoke they must thrust from their shoulders - the yoke of submission and slothfulness. ANd when they were a little older he would impress upon them that there was no God, but that their lives were holy and for each one of them there was this real true purpose. He would tell it to them over and over, and they would sit together far away from him and look with their big Negro-children eyes at their mother. And Daisy would sit without listening, gentle and stubborn. ... Wherever you look there's meanness and corruption. this room, this bottle of grape wine, these fruits in the basket, are all products of profit and loss.
Books read:
The Wretched of the Earth -by Franz Canon (excerpts are in my diary)
Economic Development: history of an idea by Arndt (Prof. Kozel's favorite)
The economic transformation of Eastern Europe: the case of Poland by Jeffrey Sachs
Globalization and its discontents by Joseph Stiglitz (for International finance class)
The Hitchhiker's Guide to the Galaxy -by Douglas Adams
The camera by Ansel Adams (for photographers)
Mind Over Water : Lessons on Life from the Art of Rowing by Craig Lambert (for rowers) Textbook of Oarsmanship : A Classic of Rowing Technical Literature by Gilbert C. Bourne (for rowers)
Thomas Eakins : The Rowing Pictures by Helen Cooper (for rowers)
Made in USA by professor Hybel
Orientalism + Culture and imperialism by Edward Said
Political economy Journal of Development studies (articals of corruption theories)
Turner Diaries by Andrew MacDonald
Holy war by Lincoln Unholy war by Esposito (recommended)
Globalization and its discontents by Stephen McBride and John Wiseman
International monetary system
Samuel Huntington: Clash of civilizations
Unholy war by Esposito
From third world to First by Lee Kuan Yew
Inside Al-Queda
Clash of Civilizations by Huntington
Keynes biography
The miracle of midfulness by Thich nhat hanh
Apocalypse in Oklahoma city by Hamm
Brave New World by Adolf Haxley
Terror in the mind of God by Juergensmeyer
Killin for life: Religious Voilence in contemporary Japan Ian Reader
The Shadow economy by Schneider and EnsteBooks
Thinking strategically : the competitive edge in business, politics, and everyday
Patriot by Yukio MIshima
Forbidden Colors by Yukio MIshima
Thirst for love by Yukio MIshima
The castle by Kafka
The heart is a lonely hunter by Carson McCullers
Inside Nietzsche by Eugene Victor Wolfenstein
Memories, Dreams, Reflections by Carl Gustav Jung
History of Western Philosophy, Bertrand Russell
Bertrand Russell: History of Western Philosophy
The conceptions of life and the world which we call “philosophical” are a product of two factors: one, inherited religious and ethical conceptions; the other, the sort of investigation which may be called “scientific”, using this word in its broadest sense.
All definite knowledge – so I should contend – belongs to science; all dogma as to what surpasses definiete knowledge belongs to theology. But between thoelofy and science there is NO Man’s Land, expose d to attack from both sidesl this NO Man’s Land is philosophy.
There is here a reciprocal causation: the circumstances of men’s lives do much to determine their philosophy, but, conversely, their philosophy does much to determine their circumstances.
In the protestant theory, there should be no earthly intermediary between the soul and God. The effects of this change were momentous. Truth was no longer to be ascertained by consulting authority, but by inward meditation.
Every community is exposed to two opposite dangers: ossification through too much discipline and reverence for tradition , on the one hand; on the other hand, dissolution, or subjection to foreign conquest, through the growth of an individualism and personal independence that makes co-operation impossible.
To the man or woman who , by compulsion, is more civilized in behavious than in feeling, rationality is irksome and virtue is felt as a burden and a slavery. This leads to a reaction in thought , in feeling and in conduct.
True forethought only arises when a man does something towards which no impulse urges him, because his reason tells him that he will profit by it at some future date.
Whe an intelleigent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true, but we should try to understand how it ever came to seem true.
Religions seeks permanence in two forms, God and immortality. IN God is no varialeness neither shadow of turningl the life after death is eternal and unchanging.
Atomists unlike Socrates, Plato, and Aristotle, sought to explain the world without introducing the notion of purspose or final cause.
A stupid mans report of what a clever man says is never accurate, because he unconsciously translates what he hears into somehitn g that he can understand.
Dialectic, that is to say, the method of seeking knowledge by question and answer, was not invented by Socrates.
Not only criminals, but women, slavesw, and inferrionrs generally ought not to be imitated by superior men
Memories, Dreams, Reflections
Page 80: This period of my life was filled with conflicting thoughs Schopenhayer and Christianity would not square with one another, for one thing; and for another, No. 1 wanted to free himself from the pressure or melancholy of No.2 It was not No.2 who was depressed, but No. 1 when he remembered No. 2.
Page 88: Now I knew that No. 1 was the bearer of the light and that NO.2 followed him like a shadow. My task was to shield the light and not look back at the vita peracta; this was evidently a forbidden realm of light of a different sort. I must go forward against the storm, which sought to thrust me back into the immeasurable darkness of a world where one is aware of nothing except the surfaces of the thing in the background. In the role of No. 1, had to go forward – into study, moneymaking, responsibilities, entanglements, confusions, errors, submissions, defeats. The storm pushing against me was time, ceaselessly flowing into the past, which just as ceaselessly dogs our heels. It exerts a mighty suction which greadily draws everything living into itself; we can only escape from it – for a while – by pressing forward. TH past is teeribly real and present, and it cathches everyone who cannot save his skin with a satisfactory answer.
Page 108: The director was locked up in the same institution with his patients, and the institution was equally cut off, isolated on the outskirts ofhte city like an ancient lazaret with its lepers. No one like looking in that direction. The dortors knew almost as little as the layman and therefore shared his feelings.
Page142: What this patient needed was a masculine reaction. In this case it would have been entirely wrong to “go along.” That would have been worse than useless. She had a compulsion neurosis because she could not impose moral restraint upon herself. Such people must then have some other form of restraint – and along come the compulsive symptoms to serve the purpose.
Page 160: The ground floor stood for the first level of the unconscious. The deeper I went, the more alien and darler the scene became. IN the case, I discovered remains of a primitive culture, that is, the world of the primitive man within myself – a world which can scarcely be reached or illuminated by consciousness. The primithive psycje of man borders on the life of the animal soul, just as the caves of prehistoric times were usually inhabited by animals before men laid claim to them.
Page 168: “archaic vestiges”; It is a widespread error to imagine that I do not see the value of sexuality. ON the contrary it plays a large part in my psychology as an essential – though not the sole – expression of psychic wholeness. […] Sexuality is of the greatest importance as the expression ofhte chthonic spirit. That spirit question of the chthonic spirit has occupied me ever since I began to delve into the world of alchemy.
Page 183: He said I treated thoughts as isf I generated them myself, but in his view thoughts were like animals in the forest, or people in a room, or birds in the air, and added, “If you should see people in a room, you would not thing that you had made those people, or that you were responsible for them.” It was he who taught me psychic objectivity, the reality of the psyche. Through him the distinction was clarified between myself and the object of my thought.
Page 187: The essential thing is to differentiate oneself from these unconscious contents by personifying them, and at the same time to bring them into relationship with consciousness. That is th etechnique for stripping them of their power. It is not too difficult to personify them, as they always posses a certain degree of autonomy, a separate identity of their own. Their autonomy is a most uncomfortable thing to reconcile oneself to, and yet the very fact aht thte unconscious presents itself in that way give us the best means of handling it. […] As soon as image was there, the unrest or the sense of oppression vanished. The whole energy of these emotions was transformed into interet in and curiosity about the image.
Page 192: It is equally a grave mistake to think that it is enough to gain some understanding of the images and htat knowledge can here make a halt. Insight into them must be converted into an ethical obligation. Not to do so is to fall prey to the power principle, and this produces dangerous effects which are destructive not only to others by even to the knower. The image of the unconscious place a great responsibility upon a man. Failure to understand them, or a shirking ofethical responisibility, deprives him of his wholeness and imposes a painful fragmentariness on his life.
The heart is a lonely hunter by Carson McCullers
Resentment is the msot precious flower of poverty. "The heart is lonely hunter"Again from Carson McCullers"And when they werre even babies he would tell them of the yoke they must thrust from their shoulders - the yoke of submission and slothfulness. ANd when they were a little older he would impress upon them that there was no God, but that their lives were holy and for each one of them there was this real true purpose. He would tell it to them over and over, and they would sit together far away from him and look with their big Negro-children eyes at their mother. And Daisy would sit without listening, gentle and stubborn. ... Wherever you look there's meanness and corruption. this room, this bottle of grape wine, these fruits in the basket, are all products of profit and loss.
