Wednesday, 28 June 2023

 


                                                            (credit: Wikimedia Commons)





親も斯見られし山や冬篭

 

My old father, too

Looked long on these white mountains,

Through lonely winters

 

                           Kobayashi Issa

 

 

 

 

My Old Father, Too                           questions

1. Describe the person who is speaking the lines in this poem. What evidence in the poem gave you these impressions of the speaker?

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2. What scene is this speaker looking at as he says these lines? What evidence in the poem tells you so?

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3. What poetic form is this poem an example of? How closely does this poem fit the traditional form?

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4. Who is beside the speaker as he speaks these lines? What evidence in the poem tells you so? Who could be with him, but is not? (Explain fully.)

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5. Does the speaker of the poem think his current situation is what he deserves? Why or why not? (Explain fully.)

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6. What kinds of people in society generally probably relate most deeply to this poem? Why do you think so?

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                   “Grace”            (credit: Eric Enstrom, via Wikimedia Commons)




Friday, 23 June 2023


 

     A story by a Latin-American writer. One of the best in world literature. Enjoy.







             Hernando Tellez (1908 - 1966)         (Columbian writer)



L A T H E R  A N D   N O T H I N G   E L S E                            Hernando Téllez

He came in without a word. I was stropping my best razor. And when I recognized him, I started to shake. But he did not notice. To cover my nervousness, I went on honing the razor. I tried the edge with the tip of my thumb and took another look at it against the light. 

Meanwhile, he was taking off his cartridge-studded belt with the pistol holster suspended from it. He put it on a hook in the wardrobe and hung his cap above it. Then he turned full around toward me and, loosening his tie, remarked, “It’s hot as the devil. I want a shave.” With that he took his seat. 

I estimated he had a four-days’ growth of beard—the four days he had been gone on the last foray after our men. His face looked burnt, tanned by the sun. I started to work carefully on the shaving soap. I scraped some slices from the cake, dropped them into the mug, then added a little lukewarm water, and stirred with the brush. The lather soon began to rise.

 “The fellows in the troop must have just about as much beard as I.” I went on stirring up lather. “But we did very well, you know. We caught the leaders. Some of them we brought back dead; others are still alive. But they’ll all be dead soon.” 

“How many did you take?” I asked.

“Fourteen. We had to go pretty far in to find them. But now they’re paying for it. And not one will escape; not a single one.” 

He leaned back in the chair when he saw the brush in my hand, full of lather. I had not yet put the sheet on him. I was certainly flustered. Taking a sheet from the drawer, I tied it around my customer’s neck. He went on talking. He evidently took it for granted that I was on the side of the existing regime. 

“The people must have gotten a scare with what happened the other day,” he said. 

“Yes,” I replied, as I finished tying the knot against his nape, which smelt of sweat. 

“Good show, wasn’t it?” 

“Very good,” I answered, turning my attention now to the brush. The man closed his eyes wearily and awaited the cool caress of the lather. 

I had never had him so close before. The day he ordered the people to file through the schoolyard to look upon the four rebels hanging there, my path had crossed his briefly. But the sight of those mutilated bodies kept me from paying attention to the face of the man who had been directing it all and whom I now had in my hands. It was not a disagreeable face, certainly. And the beard, which aged him a bit, was not unbecoming. His name was Torres. Captain Torres. I started to lay on the first coat of lather. He kept his eyes closed. 

“I would love to catch a nap,” he said, “but there’s a lot to be done this evening.” 

I lifted the brush and asked, with pretended indifference: “A firing party?” 

“Something of the sort,” he replied, “but slower.” 

“All of them?” 

“No, just a few.” 

I went on lathering his face. My hands began to tremble again. The man could not be aware of this, which was lucky for me. But I wished he had not come in. Probably many of our men had seen him enter the shop. And with the enemy in my house I felt a certain responsibility. I would have to shave his beard just like any other, carefully, neatly, just as though he were a good customer, taking heed that not a single pore should emit a drop of blood. Seeing to it that the blade did not slip in the small whorls. Taking care that the skin was left clean, soft, shining, so that when I passed the back of my hand over it, not a single hair should be felt. 

Yes. I was secretly a revolutionary, but at the same time I was a conscientious barber, proud of the way I did my job. And that four-day beard presented a challenge. I took up the razor, opened the handle wide, releasing the blade, and started to work, downward from one sideburn. The blade responded to perfection. The hair was tough and hard; not very long, but thick. Little by little the skin began to show through. The razor gave out its usual sound as it gathered up layers of soap mixed with bits of hair. I paused to wipe it clean, and taking up the strop once more went about improving its edge, for I am a painstaking barber. 

The man, who had kept his eyes closed, now opened them, put a hand out from under the sheet, felt of the part of his face that was emerging from the lather, and said to me, “Come at six o’clock this evening to the school.” 

“Will it be like the other day?” I asked, stiff with horror. 

“It may be even better,” he replied. 

“What are you planning to do?” 

“I’m not sure yet. But we’ll have a good time.” 

Once more he leaned back and shut his eyes. I came closer, the razor on high. “Are you going to punish all of them?” I timidly ventured. 

“Yes, all of them.” 

The lather was drying on his face. I must hurry. Through the mirror, I took a look at the street. It appeared about as usual: there was the grocery shop with two or three customers. Then I glanced at the clock: two-thirty. 

The razor kept descending. Now from the other sideburn downward. It was a blue beard, a thick one. He should let it grow like some poets, or some priests. It would suit him well. Many people would not recognize him. And that would be a good thing for him, I thought, as I went gently over all the throat line. At this point you really had to handle your blade skillfully, because the hair, while scantier, tended to fall into small whorls. 

It was a curly beard. The pores might open, minutely, in this area and let out a tiny drop of blood. A good barber like myself stakes his reputation on not permitting that to happen to any of his customers. And this was indeed a special customer. How many of ours had he sent to their death? How many had he mutilated? It was best not to think about it. 

Torres did not know I was his enemy. Neither he nor the others knew it. It was a secret shared by very few, just because that made it possible for me to inform the revolutionaries about Torres’ activities in the town and what he planned to do every time he went on one of his raids to hunt down rebels. So it was going to be very difficult to explain how it was that I had him in my hands and then let him go in peace, alive, clean-shaven. 

His beard had now almost entirely disappeared. He looked younger, several years younger than when he had come in. I suppose that always happens to men who enter and leave barbershops. Under the strokes of my razor Torres was rejuvenated; yes, because I am a good barber, the best in this town, and I say this in all modesty. 

A little more lather here under the chin, on the Adam’s apple, right near the great vein. How hot it is! Torres must be sweating just as I am. But he is not afraid. 

He is a tranquil man, who is not even giving thought to what he will do to his prisoners this evening. I, on the other hand, polishing his skin with this razor but avoiding the drawing of blood, careful with every stroke—I cannot keep my thoughts in order. 

Confound the hour he entered my shop! I am a revolutionary but not a murderer. And it would be so easy to kill him. He deserves it. Or does he? No, damn it! No one deserves the sacrifice others make in becoming assassins. What is to be gained by it? Nothing. Others and still others keep coming, and the first kill the second, and then these kill the next, and so on until everything becomes a sea of blood. I could cut his throat, so, swish, swish! He would not even have time to moan, and with his eyes shut he would not even see the shine of the razor or the gleam in my eye. 

But I’m shaking like a regular murderer. From his throat a stream of blood would flow on the sheet, over the chair, down on my hands, onto the floor. I would have to close the door. But the blood would go flowing, along the floor, warm, indelible, not to be stanched, until it reached the street, like a small scarlet river. I’m sure that with a good strong blow, a deep cut, he would feel no pain. He would not suffer at all. 

And what would I do then with the body? Where would I hide it? I would have to flee, leave all this behind, take shelter far away, very far away. But they would follow until they caught up with me. “The murderer of Captain Torres. He slit his throat while he was shaving him. What a cowardly thing to do!” 

And others would say, “The avenger of our people. A name to remember”—my name here. “He was the town barber. No one knew he was fighting for our cause.” 

And so, which will it be? Murderer or hero? My fate hangs on the edge of this razor blade. I can turn my wrist slightly, put a bit more pressure on the blade, let it sink in. The skin will yield like silk, like rubber, like the strop. There is nothing more tender than a man’s skin, and the blood is always there, ready to burst forth. A razor like this cannot fail. It is the best one I have. 

But I don’t want to be a murderer. No, sir. You came in to be shaved. And I do my work honorably. I don’t want to stain my hands with blood. Just with lather, and nothing else. You are an executioner; I am only a barber. Each one to his job. That’s it. Each one to his job. 

The chin was now clean, polished, soft. The man got up and looked at himself in the glass. He ran his hand over the skin and felt its freshness, its newness. “Thanks,” he said. He walked to the wardrobe for his belt, his pistol, and his cap. I must have been very pale, and I felt my shirt soaked with sweat. 

Torres finished adjusting his belt buckle, straightened his gun in its holster, and, smoothing his hair mechanically, put on his cap. From his trousers pocket he took some coins to pay for the shave. And he started toward the door. 

On the threshold he stopped for a moment, and turning toward me he said: “They told me you would kill me. I came to find out if it was true. But it’s not easy to kill. I know what I’m talking about.”

 

Questions

1. In what narrative point of view is this story told? What evidence in the story tells you so? What effect does use of this point of view have on readers?

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2. What does Captain Torres do for a living? (What is his job?) Is he good at it? What evidence in the story tells you so?

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3. At the end of the story, Torres says: “They told me you would kill me.” Who are the “they” that he is referring to? Why do you think so? (Explain.)  

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4.  The barber/narrator is thinking about using his razor to slit Torres’ throat. Why might he want Torres dead? Why doesn’t he kill Torres? What does his explanation for his own actions tell you about the barber’s character? Explain.  

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5. What is going to happen to the barber in the hours after this story ends? Why do you think so? Explain the reasoning that led you to this conclusion.

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6. The title of this story is very ironic. Why can we say so? Explain.

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Wednesday, 21 June 2023


                  

                                          Kahlil Gibran   (via Wikimedia Commons) 




I know this post will be controversial. I’m jumping in anyway. What I am about to say needs to be said. Let the fertilizer hit the ventilators. I’m as ready as I'll ever be.

 We will only get to a world culture and thus raise the odds of our surviving, by and large in peace, if we purposely, actively teach a world culture to the kids coming up. Not the belief in a heroic lost cause, not the virtues of the British Empire, nor any other colonial empire, but not the so-called ancient wisdom of a belief system of any indigenous tribe or system of religion either. A world culture, taking bits from them all and offering new and creative ideas, aiming to produce citizens who look out from, and past, their parents' ways, not backward into them. Save what Moral Realism says is demonstrably worth saving for your species. Jettison the rest.  

Controversial? Hell, yeah. Politically incorrect. Yes. But necessary. If the path of building a world culture, where all are conversant with, and respectful of, the cultures of all, then yes, the re-education of humanity out of its tribalistic ways is going to take a long time and a lot of work. Hard? You bet. But if you think the cost of education is hard, you should contemplate the cost of ignorance. World climate catastrophe. A few million survivors living underground for ten generations. Or a bloom of mushroom clouds over the earth. The end of civilization in an afternoon. Neither of these scenarios springs out of my overactive imagination. They are only what climate scientists and nuclear scientists have described for eight decades. 

We won't ward off those outcomes by wishful thinking or drifting and hoping. Our whole history says otherwise. What we would like to see happen, we must actively pursue. 

So I will say it again: I have to try.    


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A poem with a non-European author. Some questions for study and discussion by real students, led in class by a real teacher. Entirely plausible in the real world. I know. I've done these questions on this poem, in class, with real kids. 






On Children                (Kahlil Gibran)

 

And a woman who held a babe against her bosom said, Speak to us of Children.
     And he said:
     Your children are not your children.
     They are the sons and daughters of Life’s longing for itself.
     They come through you but not from you,
     And though they are with you, yet they belong not to you.

     You may give them your love but not your thoughts,
     For they have their own thoughts.
     You may house their bodies but not their souls,
     For their souls dwell in the house of tomorrow, which you cannot visit, not            even in your dreams.
     You may strive to be like them, but seek not to make them like you.
     For life goes not backward nor tarries with yesterday.

     You are the bows from which your children as living arrows are sent forth.
     The archer sees the mark upon the path of the infinite, and He bends you with His might that His arrows may go swift and far.
     Let your bending in the archer’s hand be for gladness;
     For even as He loves the arrow that flies, so He loves also the bow that is stable.


1. To whom is this poem likely addressed? What lines in the poem tell you so?

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2. What is Gibran (the poet) saying to his intended audience about children? What lines in the poem tell you so?

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3. In what ways do parents “house” their children’s bodies?

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4. According to this poet, should parents try to make their children similar in thoughts and behavior to the parents themselves? What lines tell you so? Do you agree? Why or why not?

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5. Who is the “Archer”? Who or what are the “bows”? What real life advice is the poet giving when he says: “the Archer bends you with his might that his arrows may go swift and far”? Explain.

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6. If the poem is read aloud, what effect is produced in the listeners' minds if the reader emphasizes the second use of the word “your” in line 4? 

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7. Which of the four main kinds of sentences (declarative, interrogative, imperative, exclamatory) is: “Seek not to make them like you.” What effect does using this kind of sentence have on the tone of voice of the poem?

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8. In your opinion, is the poet’s advice to his intended audience good advice? Why do you think so? In your opinion, are there some cultures in which this advice would be generally considered wrong? Explain why you think so.

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Friday, 2 June 2023

 


                                             The Future of Technology?? 

                                     Ava (android from movie Ex Machina, 2014) 

                                     (credit: A24 films, via Wikimedia Commons)





Chapter 3.                                                  (concluded) 


Another criticism of Moral Realism takes the form of railing at the modern world, in general, and technology, in particular. But our technologies from the Stone Age till today have always been fraught with both blessings and hazards. The first flint axes made smaller men roughly equal to bigger ones. Those axes made hunting more successful, but they also made war easier. And we know from archeological evidence that early hominids made war on each other, sometimes tribes of fifty or less attacking rival tribes of similar strengths. The social order built around physically big men began to break down as the Stone Age wore on.   

All of the advances in all fields have come with hazards attached. Domesticated grains could be grown in abundance and could be stored, with care, for years without rot or vermin destroying them. This enabled the first farming societies to multiply; building larger, denser towns became logical because they served as central storage sites for the tribe’s food wealth. Thus, came cities. And after city-dwelling became a way of life, citizens even took pride in not being villagers.

However, some of those early cities with their greater concentrations of people also offered excellent environments in which disease could run rampant. Athens was twenty-five percent wiped out by a plague in 430 B.C. It was a main factor that caused Athens to lose the Peloponnesian War. Agricultural technologies with their grain-supported cities have their downsides. Many other examples exist.

In short, technologies can prove hazardous for the tribes who first find, and live by, them. A new technology is always a mixed blessing because human societies are extremely complex social ecosystems. But it is worth emphasizing here that debates over technologies are mostly moot; once a technology has been in place in a society for a short while, going back to the old way of life is nearly impossible. New technologies create new physical and social ecosystems around themselves. Former forests become tilled fields. Squalling about the evils of technology is, thus, a waste of time; even hard luddites soon move on from the old ways.  

Technological advances increase the complexity of the cultural ecosystem in the society that first adopts them in a way similar to the way introduction of a new species into a biological environment changes that environment. Some species introduced into an ecosystem cause great harm; some technologies introduced into a society do the same. Horses and guns changed the cultures of many indigenous American tribes. Buffalo hunts became easier, but so did war. The Comanche, especially, saw and exploited the power of horses and guns for over a century.

Thus, the answers to the big hazards that our species faces – nuclear war and climate change – will not come by our trying to roll back technological progress. And they won’t come by luck, nor by giving up or hoping for the best. We must take up the challenge and volitionally, intentionally strive to re-shape ourselves.

On the hopeful side, it’s worth noting about technology that poison gas intended to be dropped on enemy soldiers and civilians was manufactured during WWII, but never used by any of the combatants. The nations had made an agreement not to use poison gas, and they honored that agreement. World War One had shown them enough horrifying evidence of what poison gas could do so they all chose not to use it. In this fact of history, I believe, there lies real hope for us. By observable evidence and rational decision making, we really can do better than what we have been doing for so long.  

There is no news in any of this new moral model. Forms of Moral Realism have achieved great things in the past. But now we can say why. Now we can grasp the mechanics of the process. In reality, entropy and uncertainty never go away. They decree Moral Realism onto us. Morés and values that are going to work over the long haul of generations are going to be the values that arise through experience with the forces of physical reality that are “givens” for all tribes: entropy and quantum uncertainty/probability.

Some ideologies and religions prescribe a lifestyle. If you adhere to the ideology, it may even tell you the position in which you should sleep, how to get up and wash in the mornings, how to dress yourself, what to prepare for breakfast and how to prepare it, what to wear, and on and on for every activity in life until you die. Moral Realism offers a different picture.

Moral Realism tells us, gently, that probably the wisest course, the course with the best survival odds, for us to take is to practice personal discipline, life-long learning, pursuit of our dreams, and love for our neighbors – all in balance across whole societies. It also is wise to teach all citizens the basics of democracy – how to stay informed, how to vote, how to serve on a jury, and a few other roles they should be prepared to fill as citizens of a democracy.

And that’s it. Go out and live. You serve your fellow citizens best when you pursue your dreams, your visions of what could be.

I’ll close this chapter with two admonitions. First, we must keep constantly in mind that we must have some code to live by. We all have codes in our heads now. If we didn’t, we would not be able to respond to the sense data we get every second from the world around us. We’d sit and stare. But we don't. We follow the mores and customs taught to us by our parents, teachers, and media, balanced with our own best reasoning. The crucial problem is that our old moral codes are obsolete. Their flaws are being exposed in all lands.

Second, we must not rely on moral relativists to guide us. They are useless; they tell us that constructing a new moral code is impossible. This essay proves otherwise. We must get a whole package of new moral coding installed to replace what we are losing. Humans can’t function in a moral vacuum. If the wise men and women of our society tell ordinary folk that right and wrong don’t exist, that pronouncement is tantamount to handing the frightened minds of ordinary folk over to the tyrants of the world. And those tyrants are lurking near. Always.





                                                       Dictator, Adolf Hitler

                                (credit: Heinrich Hoffman, via Wikimedia Commons)