What are you reading?

[Duke of Buckingham]

The human species does not necessarily move in stages from progress to progress ... history and civilization do not advance in tandem. From the stagnation of Medieval Europe to the decline and chaos in recent times on the mainland of Asia and to the catastrophes of two world wars in the twentieth century, the methods of killing people became increasingly sophisticated. Scientific and technological progress certainly does not imply that humankind as a result becomes more civilized.

GAO XINGJIAN, Nobel Lecture, 2000

One Man's Bible is the second novel by Nobel Prize-winning author Gao Xingjian to appear in English. Following on the heels of his highly praised Soul Mountain, this later work is as candid as the first, and written with the same grace and beauty.

In a Hong Kong hotel room in 1996, Gao Xingjian's lover, Marguerite, stirs up his memories of childhood and early adult life under the shadow of Mao Zedong and the Cultural Revolution. Gao has been living in self-imposed exile in France and has traveled to this Western-influenced Chinese city-state, so close to his homeland, for the staging of one of his plays.

What follows is a fictionalized account of Gao Xingjian's life under the Communist regime. Whether in "beehive" offices in Beijing or in isolated rural towns, daily life is riddled with paranoia and fear, as revolutionaries, counterrevolutionaries, reactionaries, counterreactionaries, and government propaganda turn citizens against one another. It is a place where a single sentence spoken ten years earlier can make one an enemy of the state. Gao evokes the spiritual torture of political and intellectual repression in graphic detail, including the heartbreaking betrayals he suffers in his relationships with women and men alike.

One Man's Bible is a profound meditation on the essence of writing, on exile, on the effects of political oppression on the human spirit, and on how the human spirit can triumph.

[pinhodecarlos]

Fluid Mechanics from Frank M. White for my PhD.

[Duke of Buckingham]

Beyond Freedom and Dignity from B. F. Skinner.

Free will and the moral autonomy of the individual and much more in a a technology of behavior book ...

[Duke of Buckingham]

The Corpus Aristotelicum is the collection of Aristotle's works that have survived from antiquity through Medieval manuscript transmission. These texts, as opposed to Aristotle's lost works, are technical philosophical treatises from within Aristotle's school. Reference to them is made according to the organization of Immanuel Bekker's nineteenth-century edition, which in turn is based on ancient classifications of these works.

http://www.amazon.com/Renaissance-Re.../dp/8772895853

[Duke of Buckingham]

Milan Kundera - Immortality



. . . She walked around the pool toward the exit. She passed the lifeguard, and after she had gone some three or four steps beyond him, she turned her head, smiled, and waved to him. At that instant I felt a pang in my heart! That smile and that gesture belonged to a twenty-year-old girl! Her arm rose with bewitching ease. It was as if she were playfully tossing a brightly colored ball to her lover. That smile and that gesture had charm and elegance, while the face and the body no longer had any charm. It was the charm of a gesture drowning in the charmlessness of the body. But the woman, though she must of course have realized that she was no longer beautiful, forgot that for the moment. There is a certain part of all of us that lives outside of time. Perhaps we become aware of our age only at exceptional moments and most of the time we are ageless. In any case, the instant she turned, smiled, and waved to the young lifeguard (who couldn't control himself and burst out laughing), she was unaware of her age. The essence of her charm, independent of time, revealed itself for a second in that gesture and dazzled me. I was strangely moved. And then the word Agnes entered my mind. Agnes. I had never known a woman by that name.

Milan Kundera (Czech: [ˈmɪlan ˈkundɛra]; born 1 April 1929) is the Czech Republic's most recognized living writer. Of Czech origin, he has lived in exile in France since 1975, having become a naturalised citizen in 1981. He "sees himself as a French writer and insists his work should be studied as French literature and classified as such in book stores."

Kundera's best-known work is The Unbearable Lightness of Being. His books were banned by the Communist regimes of Czechoslovakia until the downfall of the regime in the Velvet Revolution of 1989. He lives virtually incognito and rarely speaks to the media. A perennial contender for the Nobel Prize in Literature, he has been nominated on several occasions.

[Duke of Buckingham]

I am reading a Portuguese book about Anaxagoras of Clazomenae, a most interesting philosopher from ancient Greece.

In 500 BC, this man was the most revolutionary and as punishment for is crazy ideas, he fled to Lampsacus due to a backlash against his pupil Pericles. The man considered that the moon was a piece of the earth that for some reason separated and the sun was a very hot big piece of iron.

A very good reading.

I made a search and found this for you:

Anaxagoras, the son of Hegesibulus or Eubulus, was a native of Clazomenae. He was a pupil of Anaximenes, and was the first who set mind above matter, for at the beginning of his treatise, which is composed in attractive and dignified language, he says, "All things were together; then came Mind and set them in order." This earned for Anaxagoras himself the nickname of Nous or Mind, and Timon in his Silli says of him:

Then, I ween, there is Anaxagoras, a doughty champion, whom they call Mind, because forsooth his was the mind which suddenly woke up and fitted closely together all that had formerly been in a medley of confusion.

He was eminent for wealth and noble birth, and furthermore for magnanimity, in that he gave up his patrimony to his relations. For, when they accused him of neglecting it, he replied, "Why then do you not look after it?" And at last he went into retirement and engaged in physical investigation without troubling himself about public affairs. When some one inquired, "Have you no concern in your native land?" "Gently," he replied, "I am greatly concerned with my fatherland," and pointed to the sky.

He is said to have been twenty years old at the invasion of Xerxes and to have lived seventy-two years. Apollodorus in his Chronology says that he was born in the 70th Olympiad,] and died in the first year of the 88th Olympiad. He began to study philosophy at Athens in the archonship of Callias when he was twenty; Demetrius of Phalerum states this in his list of archons; and at Athens they say he remained for thirty years.

He declared the sun to be a mass of red-hot metal and to be larger than the Peloponnesus, though others ascribe this view to Tantalus; he declared that there were dwellings on the moon, and moreover hills and ravines. He took as his principles the homoeomeries or homogeneous molecules; for just as gold consists of fine particles which are called gold-dust, so he held the whole universe to be compounded of minute bodies having parts homogeneous to themselves. His moving principle was Mind; of bodies, he said, some, like earth, were heavy, occupying the region below, others, light like fire, held the region above, while water and air were intermediate in position. For in this way over the earth, which is flat, the sea sinks down after the moisture has been evaporated by the sun. In the beginning the stars moved in the sky as in a revolving dome, so that the celestial pole which is always visible was vertically overhead; but subsequently the pole took its inclined position. He held the Milky Way to be a reflection of the light of stars which are not shone upon by the sun; comets to be a conjunction of planets which emit flames; shooting-stars to be a sort of sparks thrown off by the air. He held that winds arise when the air is rarefied by the sun's heat; that thunder is a clashing together of the clouds, lightning their violent friction; an earthquake a subsidence of air into the earth.

Animals were produced from moisture, heat, and an earthy substance; later the species were propagated by generation from one another, males from the right side, females from the left.

There is a story that he predicted the fall of the meteoric stone at Aegospotami, which he said would fall from the sun. Hence Euripides, who was his pupil, in the Phathon calls the sun itself a "golden clod." Furthermore, when he went to Olympia, he sat down wrapped in a sheep-skin cloak as if it were going to rain; and the rain came. When some one asked him if the hills at Lampsacus would ever become sea, he replied, "Yes, it only needs time." Being asked to what end he had been born, he replied, "To study sun and moon and heavens." To one who inquired, "You miss the society of the Athenians?" his reply was, "Not I, but they miss mine." When he saw the tomb of Mausolus, he said, "A costly tomb is an image of an estate turned into stone." To one who complained that he was dying in a foreign land, his answer was, "The descent to Hades is much the same from whatever place we start."

Favorinus in his Miscellaneous History says Anaxagoras was the first to maintain that Homer in his poems treats of virtue and justice, and that this thesis was defended at greater length by his friend Metrodorus of Lampsacus, who was the first to busy himself with Homer's physical doctrine. Anaxagoras was also the first to publish a book with diagrams. Silenus in the first book of his History gives the archonship of Demylus as the date when the meteoric stone fell, and says that Anaxagoras declared the whole firmament to be made of stones; that the rapidity of rotation caused it to cohere; and that if this were relaxed it would fall.

Of the trial of Anaxagoras different accounts are given. Sotion in his Succession of the Philosophers says that he was indicted by Cleon on a charge of impiety, because he declared the sun to be a mass of red-hot metal; that his pupil Pericles defended him, and he was fined five talents and banished. Satyrus in his Lives says that the prosecutor was Thucydides, the opponent of Pericles, and the charge one of treasonable correspondence with Persia as well as of impiety; and that sentence of death was passed on Anaxagoras by default. When news was brought him that he was condemned and his sons were dead, his comment on the sentence was, "Long ago nature condemned both my judges and myself to death"; and on his sons, "I knew that my children were born to die." Some, however, tell this story of Solon, and others of Xenophon. That he buried his sons with his own hands is asserted by Demetrius of Phalerum in his work On Old Age. Hermippus in his Lives says that he was confined in the prison pending his execution; that Pericles came forward and asked the people whether they had any fault to find with him in his own public career; to which they replied that they had not. "Well," he continued, "I am a pupil of Anaxagoras; do not then be carried away by slanders and put him to death. Let me prevail upon you to release him." So he was released; but he could not brook the indignity he had suffered and committed suicide. Hieronymus in the second book of his Scattered Notes states that Pericles brought him into court so weak and wasted from illness that he owed his acquittal not so much to the merits of his case as to the sympathy of the judges. So much then on the subject of his trial.

He was supposed to have borne Democritus a grudge because he had failed to get into communication with him.At length he retired to Lampsacus and there died. And when the magistrates of the city asked if there was anything he would like done for him, he replied that he would like them to grant an annual holiday to the boys in the month in which he died; and the custom is kept up to this day. 15. So, when he died, the people of Lampsacus gave him honourable burial and placed over his grave the following inscription:

Here Anaxagoras, who in his quest
Of truth scaled heaven itself, is laid to rest.

I also have written an epigram upon him:

The sun's a molten mass,
Quoth Anaxagoras;
This is his crime, his life must pay the price.
Pericles from that fate
Rescued his friend too late;
His spirit crushed, by his own hand he dies.

There have been three other men who bore the name of Anaxagoras [of whom no other writer gives a complete list]. The first was a rhetorician of the school of Isocrates; the second a sculptor, mentioned by Antigonus; the third a grammarian, pupil of Zenodotus.

[Duke of Buckingham]

Lye and turn your problems part of your future. The truth will make your problems part of your past.

Ric

[Duke of Buckingham]

I am rereading Animal Farm by George Orwell, a nice light book.

Tired of their servitude to man, a group of farm animals revolt and establish their own society, only to be betrayed into worse servitude by their leaders, the pigs, whose slogan becomes: "All animals are equal, but some animals are more equal than others." This 1945 satire addresses the socialist/ communist philosophy of Stalin in the Soviet Union.

[zombie67]

I am rereading Animal Farm by George Orwell, a nice light book. [...] This 1945 satire addresses the socialist/ communist philosophy of Stalin in the Soviet Union.

As well as many aspects of modern society...

[Duke of Buckingham]

As well as many aspects of modern society...

We are so few fighting for freedom and freedom is our best asset.

For most of the human race it is not their problem to fight for anything, it is enough (they think) to vote once in a while. Liberty is a prominent question in philosophy, at least my philosophy.

We more than often trust on our leaders with disastrous results, "The fish forget each other." from Prince of Huai Nan is a good text on human conduct (because men shouldn't forget each other). Our liberty is achieved by defending others freedom.

This idea of liberty leads us to another fundamental thought, viz., that of forgetfulness. This is expressed by the fishes forgetting each other. Thus, the True Man, standing firmly on a spiritual foundation, the basis of Heaven and Earth, his centre, or heart, moving freely in this sphere, is possessed of the fulness of virtues, and is warmed by the rays of harmony. Naturally all things become full of the vividness of life's happiness. In that case, who would be willing to change that state for one full of perplexity and complexity, arising from the intrusion of desire and passion, selfishness, ambition, pride and so on?

Man I write too much, sorry for that Z.