The de facto global state of affairs involves a conflict-ridden cultural polyphony — many peoples living in proximity — with disproportionate warfare experienced in and around Islam. Not the only conflict nexus (by far), it’s confusion well relates to how information and perception work when used wrongly, as with lying or deceit, or for wrong purposes.
Last month, more than 900 souls lost their lives in Iraq in direct relation to fighting over belief and governance.
That has to stop.
The only way to get it to stop is to get under the language drivers that excuse, motivate, or promote ideas that would seem not to be working very well or not at all (aside: some 34,000 Iraqi families have been displaced recently in relation to the ISIS presence in Fallujah).
The thread topic was about lying and featured a list detailing the many ways. The comment came up when a participant praised the character of those who believed in God and in the Day of Judgment.
And everyone else?
Citing Daniel Everett’s experience, I asked “Who are we to judge?”
Beneath that, one might ask — and best that something of a narcissist familiar with narcissism as a dimension in psychology ask its — how special is anyone, really, or any collection of persons? And on what basis? Merit and “meritocracy” or “meritocratic” behavior and systems have some sway in the west, but with peace, even accomplishment need not be an end-all or cause (or excuse) for the impositions of “social Darwinism”.
Goodness counts too.
Or devoted atheists and secularists would not ask do often, “Do you need God to be good?”
In the United States, the “ethical unions” obtain the nonprofit status of other religious organizations: that is, even separate from faith in divine existence, the embrace of a way in living, of a philosophy of living, constitutes investment in religion. The messianic urge to drive everyone to believe in God and Judgment Day has strength yet in Islam but not so much as it may have had once in Christianity and not much at all in Judaism even though Jews themselves very much believe in God, secular-appearing though they may seem.
Aside here: the Torah does not being with a statement about language, mankind, or power: it begins with a statement about God and the universe.
Add earth, some weather, life — a pretty good stage.
Then, finally, we get something earthly, like a garden, and talk, which is immediately true and not true, rather disingenuous in fact, as regards Eve’s dying after eating of the fruit of the tree of the knowledge of good and evil (she does die — and she doesn’t: she becomes human, aware, self-aware, and possessed of conscience).
The humans are human in Torah and if possessed momentarily of magical abilities, it’s with knowing full well that God is doing the miracle, not themselves.
Here on earth, humans are human too, and perhaps the more we appreciate that and deal with the exuberance of nature in human nature and its variety in the development and expression of culture and mind, the better for all and, gosh, the planet.
Additional Reference, Quite Scattered
Not in any particular order:
Add the scholarship of any language to the western complement and the universe of the global scholarly mind may expand exponentially.
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