What if one happens to be possessed of a heart that can’t be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster?
"Kendine hizmet etmek ilahi bir hizmettir."Psikoloji
Through uniting with the self we reach the God, who unites heaven and hell in himself. The self is not God, although we reach the God through the self. The God has the power, not the self. Powerlessness should thus not be deplored, rather it is the condition that should abide.The God acts from within himself. This should be left to him. What we do to the self, we do to the God. If we twist the self, we also twist the God.
It is divine service to serve oneself.
(Kendilikle birleşme yoluyla Tanrı’ya ulaşırız; Tanrı, cennet ile cehennemi kendi içinde birleştirir. Kendilik Tanrı değildir; ancak Tanrı’ya kendilik aracılığıyla ulaşırız. Tanrı kudrete sahiptir, kendilik değil. Bu nedenle güçsüzlük hayıflanılacak bir durum değil, aksine sürdürülmesi gereken bir hâl olarak kabul edilmelidir. Tanrı kendi iradesiyle hareket eder. Bu iş O’na bırakılmalıdır. Benliğe yaptığımızı, Tanrı’ya da yapıyoruz. Benliği çarpıtırsak, Tanrı’yı da çarpıtmış oluruz.
Kişinin kendisine hizmet etmesi, ilahi bir hizmettir.)
📚🔔 Tatil zili çaldı!
Bir yıl boyunca verilen emeklerin ardından şimdi dinlenme, keşfetme ve yeni maceralara atılma zamanı. 🌞
Bu yaz bol kahkahalı, bol anılı ve elbette bol kitaplı geçsin. Tüm öğrencilere keyifli tatiller diliyoruz! 💙📖
As the Black American writer Ta-Nehisi Coates tersely asserts, very concept of race emerges from the distorted imagination of "Race is the child of racism, not the father." In other words, the very concept of race emerges from the distorted imagination of the racist. Though racism's impacts are real, in physiological or genetic terms race does not exist. Superficial differences in skin color, body morphology, or facial features do not create "races.” Historically the idea of race arose from the impulse of European capitalism to enrich itself by subjugating, enslaving, and, if necessary, destroying Indigenous people on other continents, from Africa to Australia to North America. Indeed, the word "race" did not exist in any meaningful way until it was created in the late eighteenth century. Psychologically, on the individual level, the "othering" racism entails is an antidote to self-doubt: if I don't feel good about myself, at least I can feel superior to somebody and gain a sense of power and status by claiming privilege over them.
Fear of national defeat in war—hot war, cold war, or trade war—is more likely to compel elites to undertake reforms than fear of uprisings from below. In the twentieth century, the need to promote business-labor collaboration and cross-class harmony and to reduce racial strife in the world wars and the Cold War overcame the natural resistance of Western elites to sharing power, if only briefly, with organized labor.
If today’s technocratic neoliberalism is succeeded in the future by a new democratic pluralism, it is likely to be in the context of renewed great-power competition. In order to compete effectively with rival powers, patriotic factions within the overclass who put long-term national solidarity and national productivity above the short-term self-interest of their class may lead to the replacement of globalist neoliberalism with a new national developmentalism, combined with cross-class negotiations in the interest of social peace on the home front.
The Cartesian view of classical science had described the
world as an automaton, which was deterministic and capable of
total description in the form of causal laws, or "laws of nature."
Today many natural scientists would argue that the world should
be described quite differently. 9 It is a more unstable world, a
much more complex world, a world in which perturbations play
a big role, one of whose key questions is how to explain how such
complexity arises. Most natural scientists no longer believe that
the macroscopic can simply be deduced in principle from a simpler microscopic world. Many now believe that complex systems
are self-organizing, and that consequently nature can no longer
be considered to be passive.
It is not that they believe Newtonian physics to be wrong, but
that the stable, time-reversible systems which Newtonian science described represent only a special, limited segment of reality. Newtonian physics describes, for example, the motion of
the planets but not the development of the planetary system. It
describes systems at equilibrium or near to equilibrium but not
systems far from equilibrium, conditions that are at least as
frequent, if not more frequent, than systems at equilibrium.
The conditions of a system far from equilibrium are not timereversible, in which it is sufficient to know the "law" and the initial conditions in order to predict its future states. Rather, a system far from equilibrium is the expression of an "arrow of time,"
whose role is essential and constructive. In such a system, the future is uncertain and the conditions are irreversible. The laws
that we can formulate therefore enumerate only possibilities,
never certainties.
Like the fat was something apart from me, a temporary encumbrance around my inner, thinner self. The “true me” was somewhere inside, buried under all that flab. To this day I’m still trying to dig him out.
