I
llusions like self-esteem, self-worth, the Sigmund Freud’s ego, superego, ID, and our body image. Those images are not real. Nothing really of substance. They are not worth anything really. What does culture mean to the youth in childhood, boyhood, the sister act, adolescence and adulthood? In the beginning the mind’s eye, psyche and intellect of the youth is like a Doris Lessing’s golden notebook.

P
overty alleviation has implied an important goal for developing countries and policy-makers in the last century. Recently, organisations such as the United Nations or the World Bank have reported a paramount, increasing necessity for exerting efforts on reducing poverty in such countries.

It seems to me we can never give up longing and wishing while we are alive. There are certain things we feel to be beautiful and good, and we must hunger for them.”--George Eliot “We are never living, but hoping to live.” --Pascal

T
he likes of Eliot and Pascal pointed out to us a secret set within our hearts which quite often goes unnoticed and unmentioned. It is the desire for life as it was meant to be. It comes and goes at will. I think that Eliot and Pascal were in fact hinting at the very secret of our existence, for indeed life comes to all us, believers and non-believers, as a mystery of sorts. We all long for life but are not sure where to find it, we wonder: should we actually find life as it is meant to be, will it last? Experience tells us that it usually doesn’t.

“Cogito, ergo sum” (Descartes)

But, if the universe were to crush him, man would still be more noble than that which killed him, because he knows that he dies and the advantage which the universe has over him; the universe knows nothing of this.” (From Pascal’s Pensèes, 346)

A
shame culture, as the dictionary defines it, involves a society putting “high emphasis on preserving honor” and not being publicly disgraced.” People conform to societal norms, independent form the fact that those norms may be just social customs having little to do with ethics, for the mere fear of being shamed or dishonored publicly.

I
n his 1924 book on The Metaphysical Foundations of Modern Science, Edwin Arthur Burtt wrote this perceptive passage: “An adequate cosmology will only begin to be written when an adequate philosophy of mind has appeared, and such a philosophy of mind must provide full satisfaction both for the motives of the behaviorists who wish to make mind material for experimental manipulation and exact measurement, and for the motives of idealists who wish to see the startling difference between a universe without mind and a universe organized into a living and sensitive unity through mind properly accounted for. I hope some readers of these pages will catch glimmerings of how this seemingly impossible reconciliation is to be brought about. For myself I must admit that, as yet, it is beyond me” (p. 324).

I
n 650 BC Thales asked “what is the primal substance that makes up all matter?” Since then, we have been searching for oneness. We now call it the search for the unified theory of matter. This search which is as old as philosophy has a value system, or a belief system if you will, buttressing it, independent of the acknowledgment of scientists.

The act of faith consists essentially in knowledge and there we find its formal and specific perfection.” -Thomas Aquinas

B
eginning with the Cartesian rationalistic, dualistic paradigm of perceiving reality there is within Western Civilization an unfortunate tendency to see science and religion in adversary relationship to each other, but that is a false dichotomy. It is basically false because the two phenomena have a common origin. I would submit that the inability to discern a common origin has done irreparable intellectual damage to Western culture and, in as much as its thinking and praxis have spread globally.

D
iego Fabbri's existential theater, passionately committed to the exploration of the human condition and the spirit of the age, is all but forgotten nowadays. That is unfortunate, for the theatrical production of Diego Fabbri (especially his summa: "Jesus on Trial") is still today as we speak, vitally relevant to post-modern Man's self-knowledge, and the rediscovery of the cultural identity of Western civilization.

That man who does not believe that each day contains an earlier, more sacred, and auroral hour than he has yet profaned, has despaired of life, and is pursuing a descending and darkening way.” (Henry David Thoreau)

T
he above is a passage from Thoreau’s Walden. What is Thoreau calling into question in this passage? Nothing short of the sense of irreversibility that governs our ordinary understanding of time and historicity.

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