28 December 2015

Understanding the Geneva Convention

“No physical or mental torture may be inflicted on prisoners of war
to secure from them information of any kind whatever.” – Article 17,
Geneva Convention Relative to the Treatment of Prisoners of War ”




A poem by Chengde Chen 

Yugoslavia, sometime in World War II. A refugee family in Serbia

Understanding the Geneva Convention


We are enemies –
why can we kill in war but allow no torture?

Does physiology regard death better than pain –
the struggle for survival is a race to the end?
Or philosophy holds ends higher than means –
loving God requires rushing to heaven?
Anyone who can prove either of these
proves Geneva is larger than the world; otherwise,
aren’t the Conventions like the RSPCA of carnivores –
protection ensures slaughtering only the undamaged?

This humanitarian law, solemn and noble as it is,
is just a desperate supplement to a Platonic maxim.
Although “only the dead have seen the end of war”,
let’s conduct barbarity in the most civilised manner –

seeing the gaps between battles as peace, or the seconds
between drawing the sword and striking as kindness.
War, however, has to be the war animal’s way of life –
no matter how we pursue “off-battlefield humanity”.
Part-time animals are animals still, hence a red cross
to acknowledge the bloodiness of humanitarianism!

Words can’t redeem the mountains of white bones,
because ideals can’t domesticate genes.
Our ability to idealise ourselves
can only deepen the tragedy of civilisation.

Oh, the ever extending ripples of Lake Geneva,
you are not leisure waves by wind flirting with water,
but man’s unending hopelessness about human nature.
If you aren’t the longest sighs of the hopeless,
you must be the deepest sadness of the sighs.



Chengde Chen is the author of Five Themes of Today: philosophical poems. Readers can find out more about Chengde and his poems here

20 December 2015

Rationalism and Relationality in Roman Catholicism

The Triumph of St. Thomas Aquinas.
Posted by Thomas Scarborough

Thomas Scarborough unravels links between metaphysics and theology in the writings of Fr. Cornelis (Kees) Thönissen.
About the size of a modern A4 sheet of paper, a painting of Benozzo Gozzoli (1471) hangs in the Louvre in Paris. Titled The Triumph of St. Thomas Aquinas, it depicts St. Thomas, seated with a completed metaphysic on his lap, flanked by Aristotle on the left, and Plato on the right. At his feet lies the Arabic philosopher Averroes.
It happened chiefly through the influence of St. Thomas Aquinas. Through Aquinas' writing, the thought of the Roman Catholic Church was tainted by barren metaphysics – which further opened the door, in time, to Enlightenment rationalism and scientific-technological reason. Such reason is linear, mathematical, geometric, and finally, analytic. It is epitomised by Newtonian logic, which works on universal laws. This means that everything rests on experiment, and thus the (observing) senses.

Such rationality, while it is rightly a part of the universal structure of what we are and who we are, has limitations of narrowness. Reason in its fulness, wrote Pope Benedict XVI, is far larger than that. It is the all-meaning logos, which is the reason of the mind of God. This includes the reason which asks: What is the meaning of all things? Why do things ‘hold together’ in the way that they do? Why are we here? To what personal purpose, and what end?

We may approach such questions in two ways:
1. By broadening our idea of what reason really is, and
2. By taking into account our human relationality.

THE FIRST APPROACH: Is our reason really capable, through the mind alone, of finding the ‘big’ answers tolife? The Roman Catholic Church has traditionally held: Yes. Yet what kind of ‘reason’ might this be? It cannot be the same as the narrow reason we have just described. Or does the Church's ‘reason’ really include insight as intuition – into and behind reality? Such a human capacity would lie beyond linear reason – beyond physics – a capacity which was partly perceived by Aristotle in his Meta-physics.

What then should we call this capacity or faculty ‘beyond reason’ – this something that we naturally, innately possess – this capacity which is somehow tied back to the ‘Being’ behind the universe: the religious spirit, the Jewish heart, the Greek pneuma, the breath of life, and the Christian soul? Aha, now we have passed further than the ‘mind alone,’ so that we need to rethink how we are constituted by our anthropological capacities, which are more than just a brain and a body.

The Roman Catholic tradition, when it speaks of reason, has failed to adequately distinguish reason in its fulness, as logos, from narrow Enlightenment reason or scientific-technological reason. Yet ‘reason’ clearly includes the insightful, spiritual capacities, or spiritual intuition. And there’s the debate set out for us! If we are content with rationalism coupled to our brains, we fool ourselves into shallowness. And such shallowness, as postmodernism has pointed out, cannot save us, or our planet.

What, then, is ‘the more’ of me and you about?

THE SECOND APPROACH: Most of all, each of us is heavily involved in relationships – or relationality. We find that what is most precious to us is our relations, which is the foci (persons!) that consume our energies. Aristotle and St. Thomas were more involved in things. So was Kant. Thus the category of relation was downgraded. So why has the Church pressed so heavily for thinkingourselves towards God (although this is valuable as far as it goes)?

We can think about relationships, but we do not think them. Those who are ‘in love’ don’t start there. They start with the experience of self-giving. The Judaeo-Christian religion begins with the Revelation of God, set in human history – above all through the Son of God on earth. A fresh, ‘humble’ metaphysics begins, not so much with God in himself as we think about him, but with God who is in relationship with me. It reverses the Church's traditional path. Through reason in its fulness, as logos, we may know God directly. This even a child can do. We’ve only made it hard because we double-think everything.

Relationality holds everything together in meaning. Therefore relationality has to be an essential category of our existence. Relations, then, occur in our experience – which makes experience an essential category, too. And we need to be able to intuit these relations, which requires a spiritual intuition or capacity beyond the brute force of narrow reason. Spiritual intuition, therefore, is as basic to our existence as scientific-technological reason.


A seven-hundred page dissertation by Fr. Dr. Cornelis (Kees) Thönissen OFM Cap. may be accessed (free) atThönissen C.J. 2015. Foundations for Spirituality: A 'Hermeneutic of Reform' for a Church Facing Crises Inspired by St. Francis of Assisi. Pretoria: UNISA.

13 December 2015

Terrorists, Secret Services and Private Incomes

Sceptical reflections and conspiracy theories relating to the politics surrounding the killings at Charlie Hebdo and the recent massacre in Saint Denis

https://scontent-cdg2-1.xx.fbcdn.net/hprofile-xat1/v/t1.0-1/c69.0.160.160/p160x160/1376586_371236496351770_694481459_n.jpg?oh=a85492416faba3df9305e767cb60daee&oe=56DF19B1 

The shooting at the start of this year of the cartoonists at the Parisian satirical magazine, Charlie Hebdo has all the hallmarks of a CIA inspired brutal incident. November's massacre at Saint Denis looks much more like an attempt to replay, in the center of European social life, similar deadly outrages to those committed in towns and cities across the Middle East. Colin Kirk* teases out the links.

That most of the perpetrators of these atrocities were known to French secret services is now admitted. There are even several indications of what may have been secret service and police assistance to the Charlie Hebdo incident. Help apparently given to the get-away vehicle and discovery of the driving license dropped by the driver recalls some aspects of the slaughter of over 3000 people on the ninth of November 2001 in New York.

Charlie Hebdo was a satirical magazine before it got its current name after an atrocity in Northern France that resulted in over a couple of dozen deaths was reported in Paris as 28 dead in Northern France. It caused little stir compared with mourning for De Gaulle, who died a few days later. Un homme mort à Paris was the bold, black cover of what was thereafter called Charlie Hebdo.

President Charles De Gaulle founded the Fifth Republic in his own image with draconian rights of state surveillance of its citizens that are not dissimilar to those afforded by the American Patriot Act. The State of Emergency currently in force allows police entry without warrant and arrest without charge. There really isn’t any further to go in state legal rights of citizen control, is there?

The CIA is known to have funded media to promote certain political messages in America, Britain and France in particular. On his own account, Stephen Spender, the editor of the British literary magazine Encounter, originally founded by the poet Stephen Spender, resigned  when he discovered the source of much of its 'well-wisher' donations.

Satirical media and those critical of the state were important to western democracies to demonstrate state toleration of dissent in comparison with actions of totalitarian states. Egalité and Fraternité were far less important to politicians than the sacred notion of Liberté.



Heads of State who linked arms with President Hollande to lead the Liberty March in Paris the Sunday following the Charlie Hebdo massacres included central African dictators not to mention Prime Minister Netanyahu. The simultaneous attack on a Jewish supermarket was the reason for his presence and for President Hollande’s ostentatious attendance with him at the central Paris synagogue that evening.

Anti-Semitism is the most serious taboo in France, Semites in this context being Jewish rather than Arabian Semites. Charlie Hebdo itself dismissed a journalist for writing a somewhat anti-Israeli article not long before the murders of some of its staff for drawing cartoons of Mohammad.

The murder of cartoonists horrified people who had adored Charlie Hebdo in its glory days, although it was, until the early January murders, a spent force. Je suis Charlie was displayed in posh shops. The t-shirts didn’t catch on. Here in the Normandy town where I live the Charlie Hebdo March was of elderly and middle aged lefties. And two weeks later it was all forgotten.

'Plantu', the cartoonist of Le Monde, the guy who always has a little mouse observer of the scene, made a film of international cartoonists (Caricaturistes, fantassins de la démocratie) that was released two weeks after the Charlie Hebdo killings. It was a brilliant film with world-wide coverage of cartoonists’ art, except from the sacred monarchies of Britain and Japan for some reason. Brilliant as it was it was not a box office success. Surely after the dreadful incident everyone would want to see it. But that was weeks ago, according to the local film projectionist when asked why such a small attendance in mid-February. Not here the spirited defence of the right to lampoon.

France is not unique in being media led. It certainly is media led. Flavour of the month has become flavour of the week as span of attention has contracted. The same tune is played in all the papers, on all the television channels, in almost all social gatherings; much as elsewhere world-wide.

Only the issues of immigration and Islamic terrorism are here to stay in France, as in the rest of Western Democracies or Civilisations or the International Community or any other feel-good appellation appropriate to smug arms manufacturing countries, which have caused mayhem in the Middle East and are beginning to do so in Africa. The CIA will see these issues retain top billing.

The CIA’s sundry billion dollar budget is not accounted for other than in the most general terms. The last 'almost serious' presentation to the Senate Select Committee on Intelligence was by Professor George Tenet, who himself had long been a member of it. President Clinton made him Director of Central Intelligence when they turned down his earlier choices. President George W. Bush kept him on as 'A charming diplomat liked by all '. Director Tenet admitted that hidden in the accounts somewhere are colossal expenditures on Hollywood films, computer war games, and subsidisation of all branches of the media on a grand scale. His wording was rather less transparent than here.

The question of the appropriate national reaction to atrocity has to take account of the reaction imposed by the media. Under and overlaying that reaction are ancient religious prejudices in a country where political prejudices have the psychic force of religious ones, not least because they tend to be interlinked. Bourgeois Catholic and Protestant Christian beliefs inform and are informed by the mainstream media feed, which is conformist and conservative. Since President Mitterrand’s second term most all politics in France have become conformist and conservative.

President Hollande, in his inaugural Presidential address, appeared to be about to break the mold: his only enemy was capitalism, which he said he was determined to release France from. He was quickly overcome by the same machinery that engulfed President Obama and will no doubt have the same success with Prime Minister Trudeau.  Shortly after, Trudeau informed Washington that Canadian planes were no longer available to the coalition, President Hollande authorized massive revenge air attacks on Islamic State (ISIS) for its agents’ revenge attacks on Saint Denis. When will we ever learn?

France, in the days of Freedom Fries, condemned the war on Iraq and subsequently fêted President Gadhafi, the key proponent, along with President Mandela, of Pan African government. These were when there were right wing governments in power. French oil interests are given as reason for government action whoever claims to lead the country. Right wing leaders have always tended to an independent line to Washington’s. In the Middle East French and Russian interests are at variance to those of the Anglo-Americans.

By and large the popular mood in France remains that of La Marseillaise - perhaps the most jingoistic and racist national anthem in the world. The French Third Republic, which led the world in consumerism, self-indulgence and free thought began with murder in 1870 of 20,000 communards and ended in 1945 with murder of a similar number of collaborators, all in Paris, and all without any legal process.

This is the country of the Dreyfus Affair, fire at the Charity Bazaar, loss of a million soldiers in the First World War, capitulation at the beginning of the second and loss of empire that was never as glorious as was made out. France has been a wounded beast ever since the Battle of Waterloo. Indeed, since Régis Debray published his Loués soient nos seigneurs; un education politique in 1996 there has been very little serious dissenting intellectual voice in France. He gives as explanation:
We are forced to witness the death throes in France of Marxist Socialists; a proud species that emerged in the nineteenth century from the crossing of the Revolution as myth with the Book as instrument but is now a technical anachronism, doomed to disappear in the global ecology of the videosphere.
These days, it seems to me that the Christianist and Christian Zionist control freaks are truly in control by means of the New York Council on Foreign Relations This private body links the State Department, Wall Street and every other power house in America. It was founded with $1000 donations of the 1000 richest Americans to control President Wilson, as honest broker at Versailles that produced the Peace Treaty signed 28 July 1919. He appeared to have achieved nothing for the United States except honest influence but appearances can be deceptive.

Alan Dulles the first Secretary of the Council went on to found the CIA, with brother John Foster Dulles, Secretary of State, the family tinned fruit fortune escalated in value from millions to billions of dollars. In a democracy one looks after one’s own interests…and how!

As someone who loves France for its landscape and folkscape, probably in that order, and as someone able from personal experience to compare it with Britain and the United States, I think there’s little to choose between the three in terms of genuine dissenting analysis of the perilous state humanity is in.



Colin Kirk writes on health and philosophical issues, poetry and classical history, whilst growing lots of fruit and vegetables in a mediaeval walled garden, to prepare and cook for guests - what has been described as a kind of ' Pythagorean GuestHouse'. A characteristic recent publication is Death of Augustus his Conversion to Christ

07 December 2015

Picture Post No. 7: The Rug Turned Over


'Because things don’t appear to be the known thing; they aren’t that what they seemed to be neither will they become what they might appear to become.'


Posted by Tessa den Uyl and Martin Cohen
  
Kurdistan, Iraq 2011
Photo credit, Azad Nanakeli
On a rainy night in Arbil, attention is particularly drawn to this eclectic assemblage of handmade carpets, hung here on a wall, used for decoration or prayer.

Marvellous, idyllic images, singers and politicians are celebrated next to religious figures on the carpets, becoming a metaphor on social habits and aesthetics. The sacred space of the carpet reveals change.

Is it our sense of our own lack of veracity that leads us to appropriate gifts in order to remind ourselves of ideals we cannot attain?

Everything seeks distinctiveness in the form of the authenticity of its inauthenticity

Within the rugs, a human possibility is woven into our fragile enthusiasm in order to give movement to our own souls.