The average person would only become aware of the importance of the values and conditions that have been bequeathed to him if he could feel, in the flesh, all that his ancestors have suffered. That is impossible. Few words, for example, are as dry as “freedom” when uttered in free countries. Its semantics hide the amount of blood that was shed to win it, and for free citizens to understand it, they would have to experience its absence. The same is true in many other cases, and from this we realize that when history and education are useless, it is ridiculous to talk about this so-called “progress”.
Tag: philosophy
Comfort Stimulates Inertia
Comfort stimulates inertia, and discomfort gives rise to the need for expression. This is true both individually and collectively. The great themes of every age are precisely what bothered them most. And as soon as a solution appears, either by custom or by change, we notice it by the disappearance of the theme in literature. We approach the individual and find the same thing: it is precisely from discomfort that all authentic literature is born. And if we see it this way, we cannot help but look at the difficulties from an entirely new perspective.
There Is No More Thankless Task Than to Teach…
There is no more thankless task than to teach someone who does not want to learn. Learning has to start from a desire, motivated in turn by the awareness of a need. Otherwise, the teacher and the student are frustrated. All teaching should be seen as an act of generosity and, consequently, as a stimulus to gratitude. Then we would have a teacher satisfied with the work and a student aware of the importance of education. In the future, the student could find in the teaching itself the repayment of the debt he had incurred, or, in other words, teach to express gratitude. On this cycle all true education depends, and from it we note that education is fundamentally a moral problem.
Although Simplifications Such as Manichaeism…
Although simplifications such as Manichaeism are criticized, the practical world allows, and sometimes requires such simplifications. When good faith and bad faith confront each other, it is fundamental, first of all, to denounce them. Thus, when one notices that most ideological disputes boil down to that primary confrontation, one must throw ideologies aside and stick to what is most important of all; otherwise, one enters the cunning game of bad faith.