BRAINWASH BY : RELIGION AND SCIENCE

Everything is brainwash,what you think is real and normal can easily be considered brainwash.Brainwashing is said to reduce its subjects’ ability to think critically or independently, to allow the introduction of new, unwanted thoughts and ideas into their minds, as well as to change their attitude.Infact; that is your fear ,you are not afraid of being brainwash, you are afraid of being left clean.you would like to be reconditioned immediately so you have another prop, another thing to cling to , another philosopy to believe in . I simply destroy all philosophies and leave you alone. That is freedom but that is always frightening . Then you have nothing to cling to .you have nothing to lean on ,you are left in an abyss . I call that abyss God-a bottomless abyss it is , I leave you in that state of ignorance.But ignorance is innocence ,you are not so worried , actually about your brainwash . You are worried that if you are left there in innocence , how will you act , how will you perform your life ? You always depends on the conditioning. That conditioning has given you a certain identity – a Hindu , a christian. You know ,who you are ,you know where to look when needs aries , go to the church or look in the bible. You know where to go when there is problems.I will leave you helpless you will not know where to go , I will take the bible and koran away from you and I will not replace it . That is the real work always done by the buddha’s ,they leave you alone . If you are courageous enough to be alone , in that helplessness for the first time you start growing . In that state of innocence for the first time understand to aries , knowledge goes on playing the role of understanding.When all the knowledge is dropped, you have to face life without any knowledge . You will have to respond without any pas , you will not able to go into the memory . There will be no memory , you will have to act immediately , in that action , understandning is born there .Whether these statements ever passed the lips of these unfortunate men is doubtful. If they did, however, too familiar are the mind-annihilating methods of these Communists in extorting whatever words they want… The men themselves are not to blame, and they have my deepest sympathy for having been used in this abominable way.So , that much I can’t tell you guys comment your view below .

THE NIGHT SKY


No matter how far along you are in your sophistication as an amateur astronomer, there is always one fundamental moment that we all go back to. That is that very first moment that we went out where you could really see the cosmos well and you took in the night sky. For city dwellers, this is a revelation as profound as if we discovered aliens living among us. Most of us have no idea the vast panorama of lights that dot a clear night sky when there are no city lights to interfere with the view.

Sure we all love the enhanced experience of studying the sky using binoculars and various sizes and powers of telescopes. But I bet you can remember as a child that very first time you saw the fully displayed clear night sky with all the amazing constellations, meters and comets moving about and an exposure of dots of light far to numerous to ever count.

The best way to recapture the wonder of that moment is to go out in the country with a child of your own or one who has never had this experience and be there at that moment when they gaze up and say that very powerful word that is the only one that can summarize the feelings they are having viewing that magnificent sky. That word is – “Wow”.

Probably the most phenomenal fact about what that child is looking at that is also the thing that is most difficult for them to grasp is the sheer enormity of what is above them and what it represents. The very fact that almost certainly, virtually every dot up there in the sky is another star or celestial body that is vastly larger that Earth itself, not by twice or ten times but by factors of hundreds and thousands, can be a mind blowing idea to kids. Children have enough trouble imagining the size of earth itself, much less something on such a grand scope as outer space.

But when it comes to astronomy, we do better when we fall into deeper and deeper levels of awe at what we see up there in the night sky. Some amazing facts about what the children are looking at can add to the goose bumps they are already having as they gaze eyes skyward. Facts like…

* Our sun is part of a huge galaxy called the Milky Way that consists of one hundred billion stars just like it or larger. Show them that one hundred billion is 100,000,000,000 and you will se some jaws drop for sure.

* The milky was is just one of tens of billions of galaxies each of which has billions of stars in them as well. In fact, the Milky Way is one of the small galaxies.

* If you wanted to drive across the Milky Way, it would take you 100,000 years. But you can’t get there driving the speed limit. You have to drive five trillion, eight hundred million miles per year to get all the way across that fast.

* Scientists calculate that the Milky Way is 14 billion years old.

These little fun facts should get a pretty spirited discussion going about the origins of the universe and about the possibility of space travel or if there are life on other planets. You can challenge the kids to calculate that if every star in the Milky Way supported nine planets and if only one of them was habitable like earth is, what are the odds that life would exist on one of them? I think you will see some genuine excitement when they try to run those numbers.

Such discussion can be fun, exciting, and full of questions. Don’t be too hasty to shut down their imaginations as this is the birth of a lifelong love of astronomy that they are experiencing. And if you were there that first moment when they saw that night sky, you will re-experience your own great moment when you was a child. And it might set off a whole new excitement about astronomy in you all over again.

Child Abuse

Child abuse or child maltreatment is physical, sexual, and/or psychological maltreatment or neglect of a child or children, especially by a parent or a caregiver. Child abuse may include any act or failure to act by a parent or a caregiver that results in actual or potential harm to a child, and can occur in a child’s home, or in the organizations, schools or communities the child interacts with.

The terms child abuse and child maltreatment are often used interchangeably, although some researchers make a distinction between them, treating child maltreatment as an umbrella term to cover neglect, exploitation, and trafficking.

Child abuse can cause a range of emotional effects. Children who are constantly ignored, shamed, terrorized or humiliated suffer at least as much, if not more, than if they are physically assaulted. According to the Joyful Heart Foundation, brain development of the child is greatly influenced and responds to the experiences with families, caregivers, and the community. Abused children can grow up experiencing insecurities, low self-esteem, and lack of development. Many abused children experience ongoing difficulties with trust, social withdrawal, trouble in school, and forming relationships.

Babies and other young children can be affected differently by abuse than their older counterparts. Babies and pre-school children who are being emotionally abused or neglected may be overly affectionate towards strangers or people they haven’t known for very long. They can lack confidence or become anxious, appear to not have a close relationship with their parent, exhibit aggressive behavior or act nasty towards other children and animals. Older children may use foul language or act in a markedly different way to other children at the same age, struggle to control strong emotions, seem isolated from their parents, lack social skills or have few, if any, friends.

A support-group structure is needed to reinforce parenting skills and closely monitor the child’s well-being. Visiting home nurse or social-worker visits are also required to observe and evaluate the progress of the child and the caretaking situation. The support-group structure and visiting home nurse or social-worker visits are not mutually exclusive. Many studies have demonstrated that the two measures must be coupled together for the best possible outcome. Studies show that if health and medical care personnel in a structured way ask parents about important psychosocial risk factors in connection with visiting pediatric primary care and, if necessary, offering the parent help may help prevent child maltreatment.

Power and the Republic

I

In the Republic Plato focuses not only on desire for sensory pleasure but also the moral consequences of abusing power and lacking self-control, and its affect on the individual’s soul (Plochmann, 1973). In this sense Republic goes beyond the physical desire of pederasty to the power that corrupts when there is no social consensus for action. In Republic the dimensions of the individual soul and the state in relation to justice and the constitution are considered one and the same (368d, Plochmann, 1973).

Plato’s reference to self-control and moral intentions are the parts of the soul needing guidance such as “…reason, high spiritedness and appetite…” (65). Republic perhaps is an example of Socrates doing all three; where reason and logic are a defence against human’s instinctive behaviours such as sex, kinship, eating, love and a constitutional ideal of the appetites power and social justice over others, such as equity and the equal distribution of social goods such as benefitting from education, the law, security, commodities (e.g. accommodation, water, food) and healthcare. Republic aims to ensure that social justice is maintained through the careful training of the wise philosopher ruler, agreeing principles of education and sharing of tasks between men and women which he re-defined in many of his dialogues, notably Symposium (Lee, 1987; Plochmann, 1973).

The dialogical lessons therefore are about insightful human intention between desire and power which are elevated on a grander scale in politics. For example, the well intentioned lover who uses his position morally to promote life chances for his beloved is paralleled in Republic societally. Plato starts from the premise that all existing states are badly governed, their constitutions badly composed and incapable of reform unless drastic changes occur, and the philosopher ruler being allowed to justly their rule in place of the unprepared non-philosopher (Plochmann, 1973). Social justice for the individual lies in balancing the impulses and appetites of life and justice for the soul state is enabled when teaching citizens to mind their own business and fulfil their pre-arranged duties to society (Lee, 1987). However, the notion of social justice in the Republic means that the highest and the lowest talents are at the disposal of the community over the needs of the individual (Lee, 1987). This ensures the sharing of social goods such as justice, security, education, fairness, and equality rather than the allocation of property and power (Ricoeur, 2000).

The fundamental myth within Republic is to teach society about values and moral duties (Lee, 1987) and so Socrates and Adeimantus discuss the need to start an educational system to develop children’s mind and character through stories, poetry and mythology (376e-412a), which were the moral equivalent to religious text at the time (Lee, 1987). Bettelheim (in Naugle, 1999) suggests therefore Plato understood better than most how humans learn through the telling of myths, rather than rational teaching to shape social values and culture. This is evident in a quote from Republic:

“We must first of all…supervise the storytellers. We’ll select their stories whenever they are fine and beautiful and reject them when they aren’t. And we’ll persuade nurses and mothers to tell their children the ones we have selected, since they will shape their children’s souls with stories much more than they will shape their bodies by handling them…” (Republic, 377c).

The second part of the quote, shaping knowledge through stories is an interesting point to consider. Citizens of Plato’s republic commenced their literary education of an idealised democracy through mythology and storytelling (Bettelheim in Naugle, 1999). Folklore, myths, music and poetry were carefully selected to impart the right messages to the community at an early and impressionable age (Lee, 1987; 377c). Therefore, Homer’s Iliad comes in for some specific treatment in the Republic, censored line by line because parts of it apparently misrepresenting god’s and heroes’ actions (377e) to encourage moral weakness (383b). Some of the tales are rightly unsuitable for the minds of the young but Homer’s stories of war, plot, myth, battles amongst the god’s (378c), deceipt, disguise and false promises (383a-b) were considered unacceptable (Lee, 1987).

CONFUCIUS

Confucius is the vision of the future that looked heavily to the past. Convinced that a golden age had been fully realized in China’s known history, Confucius thought it necessary to turn to that history, to the political institutions, the social relations, the ideals of personal cultivation that he believed prevailed in the early Zhou period, in order to piece together a vision to serve for all times. Here a comparison with Plato, who lived a few decades after the death of Confucius, is instructive. Like Confucius, plato was eager to improve on contemporary political and social life. But unlike Confucius, he did not believe that the past offered up a normative model for the present. In constructing his ideal society in the Republic, Plato resorted much less to reconstruction of the past than to philosophical reflection and intellectual dialogue with others.

This is not to say, of course, that Confucius did not engage in philosophical reflection and dialogue with others. But it was the past, and learning from it, that especially consumed him. This learning took the form of studying received texts, especially the Book of Odes and the Book of History. He explains to his disciples:

“The Odes can be a source of inspiration and a basis for evaluation; they can help you to get on with others and to give proper expression to grievances. In the home, they teach you about how to serve your father, and in public life they teach you about how to serve your lord”.

The frequent references to verses from the Odes and to stories and legends from the History indicate Confucius’s deep admiration for these texts in particular and the values, the ritual practices, the legends, and the institutions recorded in them.

But books were not the sole source of Confucius’s knowledge about the past. The oral tradition was a source of instructive ancient lore for him as well. Myths and stories about the legendary sage kings Yao, Shun, and Yu; about Kings Wen and Wu and the Duke of Zhou, who founded the Zhou and inaugurated an age of extraordinary social and political harmony; and about famous or infamous rulers and officials like Bo Yi, Duke Huan of Qi, Guan Zhong, and Liuxia Hui—all mentioned by Confucius in the Analects—would have supplemented what he learned from texts and served to provide a fuller picture of the past.

Consequences Matter

Think about something you did today. Chances are, you did it because you wanted to make something happen, to accomplish some goal, to achieve some end, to bring about certain consequences. It could have been an important end: maybe you gave someone CPR to save their life. Or it could have been relatively insignificant: maybe you had Cap’n Crunch cereal for breakfast because you knew you would enjoy it.

Upon reflection, it starts to seem as though everything we do is to bring about some consequence. What does it mean to bring about a consequence? This is a way of changing the world, in a small or a large way: I want the world to be thus-and-so, but it’s not currently thus-and-so, so I will perform this action.

We often, maybe always, do things to bring about certain consequences.1 Why would you do anything if you didn’t think it was going to have some result?2

If all our actions are done for the sake of bringing about some consequence, and the consequences are ultimately what we care about, then it makes sense to judge actions, that is, to determine the moral status of actions (e.g., wrong, permissible, obligatory), by their consequences.

This view is known as consequentialism: that the consequences of an action are all that matter in moral assessment. What should we do, according to consequentialism? Consequentialists typically argue that we are obligated to do whatever action has the best overall consequences, for all who are affected by the action.

Consequences do seem to dominate our moral thinking. Why should I donate to a charity? Because people in need will be made better off. Why is it wrong to vandalize property? Because you will likely make the space uglier, and it would be costly to fix it. It’s difficult to think of an immoral action that has no bad consequences. Why is lying often wrong? Because if I lie, it might cause you to not trust me in the future, or it might hurt your feelings were you to find out. But many of us think that if a lie would truly be harmless, with no bad consequences, then there wouldn’t be anything wrong with it. That is just what a “white lie” is, and many of us think there is usually nothing wrong with white lies.

The Practice Of Hatha Yoga

Hatha Yoga is mainly practiced for health and vitality. Hatha Yoga was introduced in the 15th century by Yogi Swatmarama. Hatha yoga focuses on the purification of the physical being which leads to the purification of the mind or vital energy. The exploration of these physical-spiritual connections and body centered practices led to the creation of Hatha Yoga. Today In the West, hatha yoga has become wildly popular as a purely physical exercise regimen divorced of its original purpose.

Whatever the historical details, Krishnamacharya has become the undisputed father of modern-day hatha yoga. Krishnamacharya’s first lessons in yoga were from his father and his grandmother and passed on through generations of practice.

Hatha Yoga follows in that vein and thus successfully transcends being particularly grounded in any one religion. This exploration of these physical and spiritual connections and body centered practices led to the creation of Hatha Yoga. Hatha Yoga has been included in the life style of these traditions. Hatha Yoga classes tend, among other things, to emphasize physical mastery.

Hatha also means a force or determined effort, and yoga, of course, translates as yoke or joining together. The very name hatha yoga, a combination of “ha,” meaning sun, and “tha,” meaning moon, denotes the union of opposites. Through the practice of yoga an individual can gain information about physical, emotional, mental and spiritual well being.

Hatha Yoga represents opposing energies: hot and cold, fire and water following the theme of ying and yang, male and female, positive and negative. Hatha yoga attempts to balance the mind and body. The balancing of the mind and body is brought about via physical exercises (also known as asanas), controlled breathing (pranayama) and relaxation or meditiation.

Pranayama refers to breath control in yoga. In this yoga is defined as a means of binding or controlling the breath and the mind using the syllable Om. In this case yoga has extremes, practices of fasting, breath control, and postures to transcend the body, and not cultivate it. Asana body postures that are contemplative in nature and are designed to align the body and bring about the optimum situation for relaxation.

Traditional yoga is a holistic yogic path and is becoming wildly popular.

How To Be A Philosopher

When I was an undergraduate I was told that philosophy was concerned with Truth, Beauty and the Good. This now strikes me as absurdly unhelpful. It’s too constricting. There are very few intellectual endeavours into which the philosopher cannot productively stick her nose. All the natural and social sciences provide fertile ground for philosophy; as do the arts, literature, politics, history and current affairs. Here is a somewhat eclectic list drawn from my own somewhat eclectic recent reading: Kim Sterelny interacts fruitfully with evolutionary biology and cognitive science in his Thought in a Hostile World; Susan Hurley says some important things about the origins of violent behaviour in her paper ‘Imitation, Media Violence, and Freedom of Speech’; Martha Nussbaum draws attention to the normative function of literature in her Poetic Justice; and Jonathan Glover has written Humanity, a remarkable moral history of the twentieth century.

There are philosophers who refuse to engage with scientific research which bears on their field of interest. The outcome of such singularity of focus (or blinkered thinking) is sometimes comic, and occasionally tragic, but it’s rarely profound. There are also philosophers so overwhelmed by the power of science that they deride their own discipline. This can lead to comedy or tragedy too. It rarely leads to anything more valuable than the science which it apes.

I am often surprised what a really good philosopher can do with a topic which has not previously been seen as a suitable object of philosophical reflection. Harry Frankfurt’s essay On Bullshit is a beautiful example. One way to think of this essay is as a penetrating discussion of a topic not found in Plato, Mill or Nietzsche. But in another way, On Bullshit shows that someone of Frankfurt’s calibre can distil a philosophical tradition into a few thousand words – after all, the history of philosophy is a history of opposition to bullshit. Socrates, for example, had a keen nose for bullshit, and little patience with bullshitters: that is to say, he relentlessly exposed fools who presented themselves as knowledgeable authorities (that word again). According to one story, Socrates accepted the Delphic Oracle’s pronouncement that he was the wisest of men only after he realized that his wisdom consisted in appreciating the depth of his ignorance.

ROSA PARK

In any great movement which effects great change in a nation or a people, there is something called a watershed moment. A watershed moment is that one signature event that triggered the onslaught of great and historic change. In American history, that watershed moment might be the Boston Tea Party. But in the context of black history, particularly when we consider the central role that the civil rights movement has played in black history in this country, there is really just one watershed moment that virtually anybody who understands black history will point to.

That event took place on December 1, 1955 on a simple city bus when a black woman by the name of Rosa Parks got on that bus. When the bus became crowded, the bus driver ordered Ms. Parks to relinquish her seat to a white man as was the cultural order of things at that time. But Rosa Parks was not interested in seeing that cultural order of things continue. She refused to give up that seat.

The explosion of outrage and social change that was released by that one simple act of civil disobedience is the watershed moment that anyone affected by the civil rights movement points to at the most important event in modern black history. Rosa Parks was arrested for not giving her seat up that day and the trial for that act of civil disobedience brought to the national spotlight another important leader in the civil rights movement by the name of Dr. Martin Luther King, Jr.

This one event began to escalate and gather energy in the black community. It was an exciting and somewhat frightening time as the black community was energized and began to organize around these two courageous leaders and the result was the most powerful civil rights protests in the history of the movement occurred which came to be known as the Montgomery Bus Boycott.

There are many reasons why such a simple event has had such a powerful effect on a people such as it did on the black community of the fifties. Clearly the frustration and gathering power of a movement was already building in the black community. A situation like this can best be described as a tinderbox that is just waiting for a spark for it to explode into fire. When that simple black woman finally decided that she was no longer going to live in servitude to the white man and she put her foot down and said NO, that was the spark that set the civil rights movement in motion.

Rosa Parks was not a trained instigator or a skilled manipulator of groups. Because she was just a citizen and a simple woman with simple daily needs, that itself was a powerful statement that this was the time for the community to take action and effect change. She was not even looking to start a nation changing civil rights movement when she refused to give up her bus seat. As she said later in an interview about the event…

“I would have to know for once and for all what rights I had as a human being and a citizen of Montgomery, Alabama.” And then in her autobiography, My Story she elaborated that… “People always say that I didn’t give up my seat because I was tired, but that isn’t true. I was not tired physically, or no more tired than I usually was at the end of a working day. I was not old, although some people have an image of me as being old then. I was forty-two. No, the only tired I was, was tired of giving in.”

Rosa Parks won the right to be treated as a human being for herself and for her people across America and even around the world with her simple act of civil disobedience. She is an inspiration to us all that we too must demand the right of simple human dignity for all people who are citizens of this great land. And the story of Rosa Park’s defiance shows that if we demand that, it will be won.

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