Questions I ask
myself now and again
for the tussles
of the incongruous thoughts
mysteriously stir
the origin of peace within me
as the soul writes its own destiny
I victoriously move towards
the destruction of thee
Chances as I plead
Such that I must perceive
resolve
To destruct indeed
Quite an anomaly of resolutions
I see
For every one such made
Harder to keep
But resolutions that keep me astray
are none
but ones that seem to agree with me
thus far what I encumber
although none I want to keep
bound in the paradox of action, see
forever a debt I receive
clusters of learning fill with abundance
the knowledge I once seeked
as my knowledge grows
I discern what lies in me, my belief
The colossal loss of
As I see
Helplessly create a rift between
I who once was thee
In complications of the static
Clouding, a thoughtful void
I lose sight of me
As much as I seek
There is winter within
The garden I once filled with thee
It is my concern
In such action bound as I breathe
The voice of you occurs
And disappears in me
Lest I speak
I am the origin
of an amalgamation
Construed by fiction of me
I am a wanderer
Losing and finding
My path roundabout thee
Sunday, January 9, 2011
Thursday, November 25, 2010
Objectivism
Note to reader:
The following post is a continuation of a series of posts on this blog entitled "The Distinction Between Morailty and Ethics". Please refer to the previous posts for my overview of other moral disciplines, namely: Socratic Ethics, Relativism, Subjectivism & Humean Subjectivism. For a short introduction to the distinction between morality and ethics, please go here.
Objectivism
Objectivists consider moral beliefs and judgements to be the product of our critical responsiveness to, and rational reflection on, our experience of what is worth our attention, care and respect. Our venture in practical reasoning when deciding what is worth desiring or having or doing or being.
For Objectivists morals are beliefs and judgements for which we can give reasons and about which we can argue and be mistaken. As long as an individual or communal judgement or belief implies the question, 'This is so isn't it?', it involves a distinction between how things really are and how we might (subjectively) like them to be and so invites agreement or disagreement- it is an objective belief or judgement.
For instance, many Australians now look upon their past treatment of the Indigenous people of that country as shameful. They do so because they have come to recognize that Aborignes are not a barbarous people who are barely human, but a people with rich cultural life who are as fully human as any other people. This recognition, says the objectivist, is a matter of a deeper understanding and appreciation of the Aboriginal way of life that includes emotional responses, such as being moved by the Aborignal sense of the land as sacred. It is not just a matter of blind feeling like loving the taste of peanut butter. Nor is this a matter of a change of social convention that can be explained in sociological terms. Those Australians who now see this past treatment of Aborignal people as shameful are implicitly asking: 'this is how things are, isn't it? Our response to Aborignes in the past was contemptuous, wasn't it?' Such questions invite our critical reflection on which response is appropriate to such aspects of our history. As a Pakistani, one might be faced with the same revised reflection upon matters such as Gendercide in Bangladesh (previously East Pakistan) or, the treatment of minorities in the country. An objectivist Pakistani may very well wonder what a more serious response to the predominant shallow and bigoted one is. This critical reflection may very well lead to the question: what is the moral truth of the matter here?
However, one can always use the idea of truth as an objectivist in a more restricted sense that is consistent with relativism - some traditional hindus, for example, might say that ' true honour' requires that a woman who is unfaithful to her husband be killed by the husbands relatives. (But we might still reject the claim that this is 'true honour', just as the west came to reject the view that the practice of duelling in Western Society was truly honourable.)
So Objectivists hold that they can be mistaken in their moral beliefs just as humans were once wrong in their belief that the earth is flat. Traditional Hindus who practice honour killings and Suttee are mistaken in their moral judgements. And what we believe now to be morally correct might turn out to be wrong after further reflection. Humans at large once believed slavery was morally justified, but now we accept that we were wrong in our view.
Hence for Objectivists, there can be moral knowledge and moral facts just as there can be scientific knowledge and scientific facts; and our moral understanding can develop (not simply change) just as our scientific understanding can. So our moral understanding of the evils of racism has developed over the course of the last few centuries - we have come to a deeper appreciation of the humanity of different races and women as well as a deeper appreciation of how they can be wronged.
...My next post will cover objections to Objectivism.
The following post is a continuation of a series of posts on this blog entitled "The Distinction Between Morailty and Ethics". Please refer to the previous posts for my overview of other moral disciplines, namely: Socratic Ethics, Relativism, Subjectivism & Humean Subjectivism. For a short introduction to the distinction between morality and ethics, please go here.
Objectivism
Objectivists consider moral beliefs and judgements to be the product of our critical responsiveness to, and rational reflection on, our experience of what is worth our attention, care and respect. Our venture in practical reasoning when deciding what is worth desiring or having or doing or being.
For Objectivists morals are beliefs and judgements for which we can give reasons and about which we can argue and be mistaken. As long as an individual or communal judgement or belief implies the question, 'This is so isn't it?', it involves a distinction between how things really are and how we might (subjectively) like them to be and so invites agreement or disagreement- it is an objective belief or judgement.
For instance, many Australians now look upon their past treatment of the Indigenous people of that country as shameful. They do so because they have come to recognize that Aborignes are not a barbarous people who are barely human, but a people with rich cultural life who are as fully human as any other people. This recognition, says the objectivist, is a matter of a deeper understanding and appreciation of the Aboriginal way of life that includes emotional responses, such as being moved by the Aborignal sense of the land as sacred. It is not just a matter of blind feeling like loving the taste of peanut butter. Nor is this a matter of a change of social convention that can be explained in sociological terms. Those Australians who now see this past treatment of Aborignal people as shameful are implicitly asking: 'this is how things are, isn't it? Our response to Aborignes in the past was contemptuous, wasn't it?' Such questions invite our critical reflection on which response is appropriate to such aspects of our history. As a Pakistani, one might be faced with the same revised reflection upon matters such as Gendercide in Bangladesh (previously East Pakistan) or, the treatment of minorities in the country. An objectivist Pakistani may very well wonder what a more serious response to the predominant shallow and bigoted one is. This critical reflection may very well lead to the question: what is the moral truth of the matter here?
However, one can always use the idea of truth as an objectivist in a more restricted sense that is consistent with relativism - some traditional hindus, for example, might say that ' true honour' requires that a woman who is unfaithful to her husband be killed by the husbands relatives. (But we might still reject the claim that this is 'true honour', just as the west came to reject the view that the practice of duelling in Western Society was truly honourable.)
So Objectivists hold that they can be mistaken in their moral beliefs just as humans were once wrong in their belief that the earth is flat. Traditional Hindus who practice honour killings and Suttee are mistaken in their moral judgements. And what we believe now to be morally correct might turn out to be wrong after further reflection. Humans at large once believed slavery was morally justified, but now we accept that we were wrong in our view.
Hence for Objectivists, there can be moral knowledge and moral facts just as there can be scientific knowledge and scientific facts; and our moral understanding can develop (not simply change) just as our scientific understanding can. So our moral understanding of the evils of racism has developed over the course of the last few centuries - we have come to a deeper appreciation of the humanity of different races and women as well as a deeper appreciation of how they can be wronged.
...My next post will cover objections to Objectivism.
Humean Subjectivism
Note to reader:
The following post is a continuation of a series of posts on this blog entitled "The Distinction Between Morailty and Ethics". Please refer to the previous posts for my overview of other moral disciplines, namely: Socratic Ethics, Relativism &; Subjectivism. For a short introduction to the distinction between morality and ethics, please go here.
Humean Subjectivism
"The hypothesis we embrace is plain. It maintains that morality is determined by sentiment. It defines virtue to be 'whatever mental action or quality gives to a spectator the pleasing sentiment of approbation', and vice the contrary. We must acknowledge that immorailty is no particular fact or relation, which can be the object of the understanding, but arises entirely from sentiment of disapprobation, which, by the structure of human nature, we unavoidably feel on the apprehension of barbarity or treachery." David Hume - (Inquiry into the Principles of Morals, Appendix 1)
For the 18th century Scottish Philospher cum Economist cum Historian- David Hume- moral beliefs and judgements were expressions of an individual's feelings attitudes, desires or preferences. However, he also thought that people from all cultures share common feelings, desires and preferences. That they were outraged by cruelty to children, they desired health and sanity and they preferred peace to war.
The problem with the Humean view that we share common sentiments is that if there are existent, certain moral rights or wrongs that we seem to share amongst us, no matter who we are; if every community is for example, outraged by cruelty to children, then how do we explain certain African tribes practicing female circumcision?
The following post is a continuation of a series of posts on this blog entitled "The Distinction Between Morailty and Ethics". Please refer to the previous posts for my overview of other moral disciplines, namely: Socratic Ethics, Relativism &; Subjectivism. For a short introduction to the distinction between morality and ethics, please go here.
Humean Subjectivism
"The hypothesis we embrace is plain. It maintains that morality is determined by sentiment. It defines virtue to be 'whatever mental action or quality gives to a spectator the pleasing sentiment of approbation', and vice the contrary. We must acknowledge that immorailty is no particular fact or relation, which can be the object of the understanding, but arises entirely from sentiment of disapprobation, which, by the structure of human nature, we unavoidably feel on the apprehension of barbarity or treachery." David Hume - (Inquiry into the Principles of Morals, Appendix 1)
For the 18th century Scottish Philospher cum Economist cum Historian- David Hume- moral beliefs and judgements were expressions of an individual's feelings attitudes, desires or preferences. However, he also thought that people from all cultures share common feelings, desires and preferences. That they were outraged by cruelty to children, they desired health and sanity and they preferred peace to war.
The problem with the Humean view that we share common sentiments is that if there are existent, certain moral rights or wrongs that we seem to share amongst us, no matter who we are; if every community is for example, outraged by cruelty to children, then how do we explain certain African tribes practicing female circumcision?
Friday, October 29, 2010
Malik Riaz: A Pakistani Bullshit Artist.
After the footage of an interview featuring Malik Riaz went viral in early September 2010, a torrent of prayers and blessings followed his declaration in the said interview that the construction magnate would soon donate 75% of his $2 billion assets to the flood victims.
Around the same time, the unedited footage of this interview was also posted on youtube by some one. The unedited footage seems to expose this charade better as a marketing ploy for the brand name that Malik Riaz himself has become in Pakistan. There is one billionaire in Pakistan (according to Forbes.com and it isn't him); although he does only say "75% of his assets", which he hasn't donated yet by the by.
Around the same time, the unedited footage of this interview was also posted on youtube by some one. The unedited footage seems to expose this charade better as a marketing ploy for the brand name that Malik Riaz himself has become in Pakistan. There is one billionaire in Pakistan (according to Forbes.com and it isn't him); although he does only say "75% of his assets", which he hasn't donated yet by the by.
Some things to note about this UNEDITED FOOTAGE of his interview:
1) 4:32 - 6:14 : Malik Riaz is trying to sell a housing scheme with a place "where the animal is" that can provide for 80,000 people, in 10,000 homes from a 25 billion dollar investment. In the same time span he later adds that "we are in so good position that within 4000 dollar we can make the houses". When asked to guarantee transparency, Mr. Riaz exhibits a superb ad hominem fail.
2) 7:01 - 8:27: Mr. Riaz creates propaganda for himself when he claims to be a lone philanthropist (amongst the affluent circles of Pakistan) during the 2010 Pakistan Flood Relief effort. Maybe he hasn't heard of Edhi and the numerous citizens who have done more than just running their mouths during this calamity.
3) 8:30 onwards: Richard Quest hits a nerve, it seems, and Mr Riaz loses his calm around which point (there seems to be a gap in footage here) Mr. Quest politely ends this interview.
The truth it seems is that, Mr. Riaz himself is a prime example of the "corruption" in Pakistan that the west and we are weary of. An export of false hope to the destitute in this hour is what I would call morally degenerate behavior. He makes a mockery of their prayers and plans to rob them of any lingering "hope"; which already may or may not get them through this travesty. After all, apparently, that's how he built Bahria Town.
Saturday, October 16, 2010
A Bunch of Questions
The lurking questions in the mind of a confused being could pertain to the all engulfing “feeling” or “emotions”. So to speak, we derive the experience of the “real” as reality and the demarcating fiction in an experience as a figment of imagination and the whole experience. One approach would well be to objectify experience, within which would feature feeling components such as real, reality, imagination etc. Although it might be an obvious solution to react to the stimulation of emotion, whether it would find us catharsis through “venting” stays relative.
Explaining “love” brings about the absurdity of emotions, of which perception of an experience as real as relativity is chosen as the all evasive reality. The feelings of pain, happiness, weakness etc. all lie in the parameters of our subjectivity. Although subjectivity might empower us with the tools of creative imagination it also limits us through the emotive state, as reactive beings. To give love I must feel reciprocation of it as per my subjective perception of how it must relay back to me. The true nature of the action is not what is under scrutiny it can be looked upon as just a set of rules my ego places as a filter for my perception.
How can I feel love when I don’t even know what it is? The reality of it is the figment of my imagination – of how I might want to perceive it, in unconscious comparisons to what makes my ego feel good? How can I know anger when I don’t know it true nature? It again is a set of rules put up by me to act in a certain way as an unconscious drive. Do we really ever learn or do we just modify our reactivity towards expression of emotion?
My identification of me through the narrative as “I” is my ego- I can only live as a whole being through no preconceived notions- without scripts.
Love and its absurdity challenges our imagination and scripts of our ego as its makes us face “doubt” for the first time towards our own human tendency; our imaginative divinity is questioned before us. Although most of us might trust the real through the paradigms of emotions – emotions rely on subjective experience – experience on egotistical comparisons – comparison on perceptions- perception on me- me on the “I” – the “I” on reality- reality on repetition and replication the “I” as chosen sate of reality.
Love is not an emotion it is an opportunity to learn to be free of oneself.
Explaining “love” brings about the absurdity of emotions, of which perception of an experience as real as relativity is chosen as the all evasive reality. The feelings of pain, happiness, weakness etc. all lie in the parameters of our subjectivity. Although subjectivity might empower us with the tools of creative imagination it also limits us through the emotive state, as reactive beings. To give love I must feel reciprocation of it as per my subjective perception of how it must relay back to me. The true nature of the action is not what is under scrutiny it can be looked upon as just a set of rules my ego places as a filter for my perception.
How can I feel love when I don’t even know what it is? The reality of it is the figment of my imagination – of how I might want to perceive it, in unconscious comparisons to what makes my ego feel good? How can I know anger when I don’t know it true nature? It again is a set of rules put up by me to act in a certain way as an unconscious drive. Do we really ever learn or do we just modify our reactivity towards expression of emotion?
My identification of me through the narrative as “I” is my ego- I can only live as a whole being through no preconceived notions- without scripts.
Love and its absurdity challenges our imagination and scripts of our ego as its makes us face “doubt” for the first time towards our own human tendency; our imaginative divinity is questioned before us. Although most of us might trust the real through the paradigms of emotions – emotions rely on subjective experience – experience on egotistical comparisons – comparison on perceptions- perception on me- me on the “I” – the “I” on reality- reality on repetition and replication the “I” as chosen sate of reality.
Love is not an emotion it is an opportunity to learn to be free of oneself.
Friday, October 8, 2010
doubt, love and absurdness.
Do you think it is possible to love two people at the same time, even if the other that isn't present is (obviously) distant and perhaps, most likely, never attainable by the one that pursues the cognitively embellished and so-called "loved" being?
In fact, what's love but a synonym to the ineffable? therefore if love is ineffable, then what is there but a subjective "idea" of love? if the ineffable cannot be universal then how is it real? If it isn't real, then why must it feel, real?
If one may feel real, about what is not there, then what is there? If there is nothing "really" there then how am I here? So "absurde" this existence.
In fact, what's love but a synonym to the ineffable? therefore if love is ineffable, then what is there but a subjective "idea" of love? if the ineffable cannot be universal then how is it real? If it isn't real, then why must it feel, real?
If one may feel real, about what is not there, then what is there? If there is nothing "really" there then how am I here? So "absurde" this existence.
Tuesday, October 5, 2010
Moonstruck
Truth in nature of itself
and choice,
breaths itself alive
A playful being
atoned to its own luster
with the discovery of
the forgotten past strikes
the balance of time
stains of the now
still remain his wonder
of affections
and moments irking the shrine of
which once existed; and once lost
found in memoirs of narratives
And time bygone
Such mystery of,
The disenchanted- eludes
The self infliction
in shadows of dependence
through worded emotions
expressing love, for the ideal state,
or weakness for
the idea of such powerlessness
Of togetherness; a wonder
As a being confused of its own nature;
The seeker and the seeking
In pride of its prodigious illusion
The colorful trails of his own wit
deceive him
Moonstruck;
His innocence is led astray
and choice,
breaths itself alive
A playful being
atoned to its own luster
with the discovery of
the forgotten past strikes
the balance of time
stains of the now
still remain his wonder
of affections
and moments irking the shrine of
which once existed; and once lost
found in memoirs of narratives
And time bygone
Such mystery of,
The disenchanted- eludes
The self infliction
in shadows of dependence
through worded emotions
expressing love, for the ideal state,
or weakness for
the idea of such powerlessness
Of togetherness; a wonder
As a being confused of its own nature;
The seeker and the seeking
In pride of its prodigious illusion
The colorful trails of his own wit
deceive him
Moonstruck;
His innocence is led astray
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