Bite Sized Philosophy: 14 July 2015: Philosophers

 

A philosopher holds a unique, almost exalted position in academia, a position distinct from that of the other sciences, the hard sciences; such as physics, math, engineering, and biology; as well as other, similar branches, psychology and theology. It is the discipline of questions and inquiry. The willingness to question, while now applauded and admired, was once quite dangerous. This is also the reason for the enduring popularity of famous philosophers. Another is their willingness to answer, or attempt to answer, questions in matters science has yet to discover.

The dangerous part of being a philosopher is to question long-held traditional, religious, and spiritual beliefs. This has cost philosophers their lives and livelihood. Socrates was sentenced to death; Galileo was put on house-arrest for being a proponent for the Copernican model of the solar system, and he was kind of being a dick about it.

There are countries in the modern world where questioning religious or political beliefs can get you sentenced to death. No person in the history of the world has brought pain upon anyone by being curious except for the pain imposed upon them by those who think it is dangerous. The impulse to ask the kind of questions philosophers normally ask seems to be a uniquely human impulse. While I am sure that how factors into an animal’s rationale in nature, such as How can I get to the food? I doubt, however, Why do I need food?  is a question considered by River Bison. (I apologize for any thinking River Bison I may have offended.)

Douglas Adams said there are three stages of civilization: the how, why, and where stages: How do I eat? Why do I eat? and Where shall we have lunch?

What makes a philosopher? How is someone given the title of philosopher? What does it mean?

In Charles Darwin’s era, before we split the atom and mapped the human genome, biology was natural philosophy. This label was applied to those who offered theories regarding long-standing, unsolved questions in regards to our knowledge about nature and the universe.

 

____

 

The choice one makes when becoming a philosopher or studying philosophy, knowing it to be a thankless profession of challenging beliefs and institutions upon which millions depend, for one reason or another, for purpose, or meaning, for comfort.

Philosophical and theological institutions cater to a unique human need, perhaps a pertinent expression of our genes to survive at all costs and because of our higher brain functions, capable of expressing our resistance to mortality. The system of philosophy arose to facilitate the existential resistance to our own non-existence: to cultivate the idea that purpose feeds worth to what is fleeting, allowing a sort of compromise between mortality and immortality through what we think of as our legacy, an acceptance of our inevitable end if, we can put purpose to chaos, which gave rise to our oldest mythological beliefs. It was a way for us to explain the inexplicable in a time where the systems we now take for granted didn’t exist. It is a unique and storied branch of academia put in place to ennoble the highest aspirations of our creativity, intelligence, and patience.

To explain lightning, we had Zeus; for the explanation of winter, we had the story of Demeter’s sadness regarding Hades’ kidnapping of her daughter. We now know that lightning is caused by positive and negative charges built within cloud-banks, producing a spark when the two clouds collide. Well, there goes Zeus. We know that winter and all of the seasons are caused by the Earth’s 23 degree axial tilt. So, there goes Demeter, Persephone, and Hades.  The Norse believed that Thor was the God of Thunder and that winter was caused by Ice Giants. The philosophy of the Norse culture is more pessimistic than The World as Will and Idea by the pessimist: Arthur Schopenhauer. Even the Gods are killed in Norse mythology–by the Midgaard serpent.

The skeleton key for understanding a civilization is their mythology; it represents their fear, desire, their psychosexual and subconscious urges towards the profane and taboo; the characters representative of these attributes are the externalization of a rich, curious culture, representing the collective unconscious of an entire civilization, and it allows a unique glimpse into the mind of ancient thinking peoples. Looking at the way past civilizations are described and the way we learn of them, and what we learn, affords us an idea of how we may be remembered someday, either by analyzing our heroes and villains, as it has been with Greek and Roman mythology, or the teachers and their schools of thought, which is more a type of ancestor-reverence than mythology in China and East-Asia, or by the histories embedded into their religious traditions, as it is with many cultures in the Middle East. The value of philosophy is, more than anything, despite its pretentiousness and abuses, an invitation to think. The brain, like our muscles, becomes stronger the more you use it, and it is the most powerful weapon we have. We may not have the speed to outrun a cheetah or a tiger, but based on precepts developed by philosophers, such as the scientific method, and techniques of measurement and engineering developed by Greeks, we can build machines that can get us the hell away from animals that would have caught and enjoyed the greater majority of our ancestry, the strongest as easily as the weak. Philosophy is systematized questioning, whose answers are not always either right or wrong: rather useful an individual or not. It is a system that sets us apart from animals, figuratively and literally, as anyone who has had to flee a rampaging T-Rex would attest.

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Poem: Living Memory

1
Milo, are you there?
“Hello—“
How have you been old friend?
“You know—“
I saw Diane, again,
“Her ghost?”
Of all the friends that I have lost,
she bothers me the most of all.
“What did you see?”
She waved at me.

2
Through the window,
down the eaves—
She follows me into my dreams.
“She can’t return.”
She never leaves.
“A haunting?”
I guess, possibly.
“What can you do?”
I’ll talk to you.
“God, this feels like déjà vu.”

3
There is no cost to put on loss.
“Life has a price.”
But can’t be bought!
For when one dies,
a sun has set;
We have one life.
“That’s all we get.”
It’s not a lull,
it is a bye.
The sun is swallowed by the night.
To get to live is such a gift.
“It isn’t offered twice.”

4
“Most of you believe the lie,
that life’s in infinite supply.”
Memories are all we have;
“A soul trapped in a photograph.”
Touch her brush, and feel her hair,
“And watch her as she disappears.”
Above she hovers trapped in space,
With a white dress and a glowing face,
“Try to grab her.”
Childish laughter;
She evaporates.
So much I wish I could have told her.
“And now it is too late.”
She’ll live forever on the page.

5

I guess we’re chasing yesterday–
By crisscrossing memory lanes;”
All I think of is her name.
Shelly who I barely knew,
Was as good as me or you;
Giotto’s charity and grace—
“It’s written plainly on her face.”

6

Loss is the name we give to Death,
But we should never use regret.
Nor should we ever so forget,
That’s something we should never do
She lives in me, and lives in you;
“And now upon this paper too.”
A eulogy to me you see—
Are shadows of a slanted beam.

7
Taken young and far too soon,
She died under a paper moon.
I guess I just believed that lie,
That life’s in limitless supply.
“That might sound good.”
It would be nice.
Life is a gift not offered twice.
“The rarest thing—you get to live.”
No words can any comfort give.
She has gone, and hope has flown;
The soul at last has made it home.
Far too many I’ve seen leave
Retired to our memory.

Opening Night – The Devil’s Projector

OPENING NIGHT – The Devil’s Projector

 

THE DREAM STARTS WITH A WHITE ROOM AND MACHINE. A GROUP of men and women in sharp business suits. All-star black. I sit at the head of the table and a man to my right introduces himself and the rest of the group. There’s a television at the end of the table opposite to me. The eldest man on the left stood beside the AV setup, and ran a clip. Static filled the screen then freckles of white skin appeared then light hair curled, then a white shirt and dress, white socks and shoes. A tennis-racket tea-set popped into view and Willow, sweet Willow, an imaginary friend they said. But kind and her hair was white and stringy. Old Willow miss Willow was with’ring steadfast waving like the others blades of fluff among the mast. She went away, this friend, now renting a spot in my heart and imagination.

There’s no freak genius just some demons that speak English, target evangelical snakeslingers in four seasons for four reasons snapping snakes stealing souls and they say,

AMEN.

Hallelujah!

I pulled out of the tape. That’s what it was. A media device, a recording, a moment at Moncrief, no was it An’mien? And the old man said,  “Accept or take another?”  The others looked at me.

I looked up and down and the iron frowns returned like stone.

Monotone,

“You can make a choice to take one moment into the lord’s paradise, or take all memory, all moments, and entire the world of fire.’  “Another,” the man beside the screen said.

I felt him say Amen? Ahm-myeen, his name. I’d never heard a name like that.  The screen pans back from the nose of a dog, and my sister is in diapers patting him on the head, old Traveler. A collie with a mane of white, a prize to be sure. And his eyes. The light amber brown touched orange burst into focus like a little sun the size of a ladybug.

Mama?

Yes Renny, miss bo, what are you doing?

She walked through the TV into the room, in that red kimona.

Let me look at you.

She turned my eyes to hers those almond browns and looked into mine. She smiled. My Wenny, my Lenny, miss bo! My how you’ve grown! You think your hair is short enough? She smiled and thumped me on the head. Then placed her hand on the side of my cheek. I don’t care what your father says. It looks great. You look wonderful miss Bo, Mrs Brisbois!

I snapped out of it realizing that somehow I had been into the screen. They let me know, if I didn’t choose one thought or memory or idea that is meant for me could potentially trap me like a genie in a bottle here, inside that screen, stuck in a memory that happened to keep me from slipping out. Each tape they played, it had a song. Bang bang, you shot me all along! My father played the piano, wrote poems and violins. I sat on his lap and he listen here, this is how we’ll us both, Mama too, we’ll sneak off into heaven and take the thief Lain when we do!

Listen, father said. They may never bring it up. You’re my daughter, a Brisbois like my son. Your mother is difficult, you know. She’s so lovely, so lovely and I love her, but she has a more, strict set of social codes. You know? Don’t keep me here!

I was back in the seat. The tears swelling in my eyes. Surprisingly, I’d been in the rest of that scene, and how hard it was to stay there as I lived to hear him say it. And it dinged off inside the room, making it impossible to flee.

Your mother thinks that since we weren’t married proper, that they’d deny you that theatre. Well, we’re not barbarians, and honor can be here won by women and men, bastards and bastard kings. Don’t ever think that since these Greeks couldn’t claim their daughter she’s put as special as you are my bo, Lenny my star. Don’t believe them, not ever that, you’re less because you’re this or that. I tried to strain to pull away but the glass around me kept me in and for the first time in that world I could tell it was a light-show ran by little men, shaped so roundly paper-thin. The words were falling down the screen, through which those who held me must have seen.

This world is as much yours as mine. Renette, Renette! If you’re ever anyone’s be theirs by your choices. For university to Scottish pubs. Demand and earn respect and it’s yours. Your mother has a different way, you know. Because you’re so so pretty little Bo. But you’re more than pretty. You’re my viking girl. And you’ll be Frey in the Christmas play, and Loki he’ll fall mad for you.

And there was Lain outside the screen. Hundreds of feet tall so it seemed. Looking at me as the words crawled up the wall in waltzing spirals to the beat of an automatic clock set on repeat. I jumped from one word curious, to another frightened, breathless, overwhelmed and rest.

Outside the screen again, the people looked to me,

“Choose,” they said, “One memory. One for heaven, hell for three.”

I asked by impulse, “What about all?”        “This room, this here?”

A man with a dignified voice said.

“This place is between two others, you know by the wrong name. One requires you let go, and so pain goes along. The other lets you keep your pain with your forever alone.”

“And if I stayed here?”

The choir gasped, each one except that same man.           “Don’t you know where you are, my Bo?”              She knew as soon as he called her Bo.

“Brisbois,” he said. “My Joan of Arc. Empress of Arcadia, Queen of the Isles and March.”

The others had left and with that man, the well-dressed older fellow running these scenes he threw on the screen behind his fingers like playing cards. The thought, I thought, that we’ll all die, it vexes us sometimes in life. For some more so than someone else. It’s still more near a nightmare than a dream to realize you’re in Hell, and getting out requires a choice: To take the anguish and the noise, but every photo ever done, every memory, everyone. Lain and Cammy, Russeau and Jon, my mother, Yes! Mme Nanty… It’s time for you to go on.

The second tape

 

I was pulled into the screen. I was dressed up dressed like Cleopatra. I must’ve been 9. In America, it was fun. That’s where I met Lain. He was a big fish in a small pond and we walked around the neighborhood. It must have been 99, maybe. His half-brother Gilbert, four years younger, had been in an accident and he was at that dumb parade. This was a small town, where Lain came from. Every year they had a carnival. Setup like a cheap and temporary fair. A tilt-a-whirl, and gravity pulled him against me on that ride with Maddie. He was in central park I think it was during lunch. I watched him playing chess as I walked up. Nobody was there. So I asked if I could play when he finished. Yes, he said. I’m done. Do you want to go first?

He looked at me. Lain, god fucking fogasfk. You lose them. We lose them all. What picture do you take then, if to preserve yourself at the expense of all else? Defeat it. Change that. Make them immortal somehow.

 

 

 

 

 

 

 

 

 

The man smiled in a unique way, seeing her self as her body turned grey. I was behind the scene then, lifted up, drained into the background as I watched them in a cup. “Choose one memory, go up; or take all with you down.”  Another choice, the voice whose owner I had been.

The man, that demon, that angel, whatever he was, smiled again. He loved her it seemed. And it was unique. He spoke with warmth, while once so cold, distant but now closer.

“A third choice?” he smiled. “Only for you, my Bo. You can stay here with me, and watch the show. You don’t have to take one, not for heaven, nor purgatory with all, stay in hell where you belong.”

But I can watch these tapes? I said. Much more confident was I in death.

“With me, you can watch for eternity. You can go inside that dream machine. I’ll be here by the setup here, as new clients come and finally clear, you can come back into this

little room, I’ll join you in the afternoon. I’ll leave the tapes beside your bed.”

“I want each scene of me and Dad.”

“Okay,” the friendly devil said. He’s not as bad as you’d think.

A moment passed. He saw that then, I wanted to see the screen. My dad again, he threw the card. It stuck to the glassware then a wire brought the sound out of a fiddle. The devil went down to Georgia!”  Did you get his soul?

The devil said, “You may not know,

“I may have lost that sole, that one show,     But I met him again fifty years on,         He chose the banjo and moved on.       He took that memory with him,       Into the highest highs of H’en.

“Do some take all to purgatory?”

“The poets,” said he, “Romantics that have somehow turned it upside down and made the smiley face a frown. I thought you would, you’d take them all, and suffer with them, forever, just to hold onto a boxful of ghosts.”

Renette had stopped listening to him talk He’s – he’s I came to myself. The devil has a dark side like everyone else. As for Renette’s, she made a gamble on the bet that the devil, if indeed he were, had thought of no such thing as mirth. Each time he laughed he weakened; Renette didn’t need the treats above, with a digital scrapbook and the world; in her way it was the greatest thing she thought a man or anyone could in the most unlikely dreams: she tricked the devil with the magic word and made him say please. And when he realized the lies, the deceit, he laughed to know that he’d been beat.

I heard the snap of fingers. He stood before me then. Behind him was a whirling hurricane, hurrying towards a wall of flame. The devil bellowed (yellow!)

Lane!

Oh dear, I felt it in my bones. And bones he was and strung along. Whispy, thin as a sheet of paper, and he’d written on it in his blood. Even in hell, misunderstood; he could spell and work but just as good, a suicide floated in the woods and woods he liked; he’d been without them all his life. He floated down and saw me, frowning – more sorrowful than man I’d seen in hell while I’d descend. Leaving the video room again.

I walked into fire expecting flame but found instead more a cool lake, the embers more like little eddys scribbled in and golden, electric to the touch. I could tell however, despite how heavenly my Hell, Lain looked like Hell in his.

Lane said, go into the TV, meet me there. I’ll get you out of here and we’ll go South.

Why not to heaven?

I know a cooler place.

“Where is cooler than heaven?”

“I don’t know, your place?”

“My place is a mess!”

“It’s better than hell.”

The Devil changed the TV channel.

The props rose behind a cabin, a wooden shed. A boat was in there, and a young boy was washing one side of it. It was filthy; he’d covered it in swaths of paint. Hypnosis, madame butterfly was on. Lain, sweet Lain. He’s about 15 hear, and he has that stupid hair-cut but he’s tall. Thinks he’s the smartest man in the world. He crosses his eyes just to make me laugh and ruins such a good photo of him. I can hear him talk, his voice picking different accents. He chewed on words when he got nervous.

I’m Renette! I said.

You are French? He asked. We’d never met.        Yes, I say. I couldn’t help but laugh.

Before I could respond he’d asked,            ‘What’s your last name, hyphens?’             ‘Renette Brisbois,’ I say.

“Nice to meet you M Brisbois,” in that accent. Articulate devil, even then.

“And you Monsieur …?”

“Lain.”

“Alain…” I fidgeted. Fuck!

‘Yes, I go by Lane. Charles is my first name. Charles Pinon.”

“Would you rather me call you Lane or Charles?”

“Whichever you’d like, mademoiselle.”

“Okay then,” squeak squeak. “What do you do for fun?”

“I write.”

“I write too!”

And we were friends. All writers I think are friends, even when they hate each other.   ‘Where does Brisbois come from?’ he asked. ‘Is it a family name?’

‘No,’ I said. ‘It was a chosen name my mother used to hide my parentage from her husband.’ I wanted to cry. No bastard’s happy to be one.

‘Did you know your dad?’

‘Just from dreams. You?’

‘From my stories.”

“Oh, these stories again…’ I was out of my mind!  ‘Would you like me to tell you a story?’  It’s weird to be intimidated by a child.

‘Sure,’ I said. I felt like an idiot.        ‘You’re fine,’ he said. ‘I’d love to.’        ‘Okay,’ so silly.

‘What kind of story would you like to hear?’

‘A true story!’

‘About?’

‘Tell me about the last woman you loved.”

He seemed shocked. Not unawares, but surprised I’d said it. His smile turned into a happier expression. ‘I’d love to,’ he says. ‘Enjoy.’

‘Once in Istanbul a mother named Terrha gave birth to a conjoined set of twins. Siamese twins, some call them. The child was unique and beautiful, two girls—two girl heads, that is. Sersia controlled everything, and Lera felt everything, the prick of needles, the warmth of Sersia’s body, but she could not move, not a single hand, and so her head traveled around Sersia’s body, at the whim of what she chose.

She chose to bash a sailor’s brains in with an old Clam shell. The conjoined head screams for her to stop. The adrenaline shoots through her skin but she can’t make the body stop destroying that sailor’s face. And we were arrested. She asked me to lie, to say he tried to take her by force. But she wouldn’t. So they go to court and Sersia pleaded not guilty, but her sister, though innocent, pleaded guilty. The jury was left to the decide to question: is it worse to let go one murderer to preserve the life of the innocent or punish a crime at the expense of the innocent and by that commit a crime against the innocent?  The jury came back unanimous.   You are the jury. Work this out.”  What a strange child!

“Is there a right answer?” I asked.               “Yes,” he said.     “Ethically?”

“Scientifically.”

He never told me. He said some questions are really answers to an unspoken question posed by the Earth, curious about itself.

“Tell me one of your stories,” he said.

“I don’t write stories,” I said. “Just poems.”

“Can I hear one?”

“Sure,” confident? Nailed it.

Nothing lasts forever

Long live the Queen! or not …

Each daughter did their duty

Raising their siblings, all Cindarellas,

No offspring of their own;

At their core, in every child, Was a desire for the throne.

So when the queen was found,

Asleep,

Dead on her satin pillow,

The Royal Guard was pulled apart,

And Regicide! Declared …

Executed were the guardians Each one that wasn’t there.

And so each dreaming Cindarella,

One by one,

Was prepared for the chair.

 

The peasants and the people of the kingdom weren’t told

That queen Muriel, beloved by young and old,

Had been found without her crown

Her skin already cold, And each day the same parade The same charade portrayed:

A daughter in disguise was taken by The road most taken by the Queen

By the gardens and the markets

She waved from her dark veil

How sweet it was, thought Elanore,

To be so loved, adored;

Each blessing and each tailored

Dressing

Warmed her to the thought:

That the veil may fall, it fell;

And so she took the throne.

 

Seeing this new Queen, her being, So young and before unseen,

The peasants riot in the streets.

Elanore burned in effigy,

From sea to sea,

From caves and towns, The hecklers in the streets demanded Elanore renounce the crown.

 

So her retinue of guards

And staff of sycophants,

Prepped an announcement disavowing Any desire to remain:

Though Elanore refused, and more,

Had each traitor slain;

First her guards and then her brothers,

Then her sisters, so becoming, More feared than loved but, It’s enough:

More like her mother she’d become.  Rebellions rose, and frequently
She made examples in the street: Executions, martyrdom;

Baptizing heathens in their blood.

 

Each shadow she thought had a plan,

Each whispering servant, each stage-hand, All she thought had the desire,
To see her overthrown:
She’d take them with her,
Each advisor:

Would burn like them all
The Fire:

It starts with the smallest town,

And spread without control

Unbound

Through cities and forests like driftwood

Razed

Until Elanore herself went out
Like so many in the flame.

Poem: Necromancy

10 March 2015
Op. 44 (Necromancy)

When reading prose, tall-tales, and poems,
we start not knowing where it’s going,
and yet we know it’s brief.
The beginning, insincerely,
leaves us with just our memories
Guideposts spread among a web
allowing us to find,
the friends we’ve lost,
we’ve left behind
More than childhood, more than time,
A new Sun rises–night expires;
The moving-finger,
fleeing fire–
Trembling, each word looks both ways
then moves onto a newborn page.

That is the madness of our lives,
to know that will fall to time.
Forever gone, for Heaven lost,
we give our life,
That is the cost.
And one by one–it’s true for all
Leaves look their best after they fall
Green is lovely
but the change,
the transformation in the rain
Draws us in because we know,
the scene is finished, yet the show,
Goes on–as it must go.

The past expires in the fire
we must not weep for time;
For conductor, in his bluster,
hath made Despair a crime.
So we arrange our quirky games
to keep felled leaves alive
And the embers we remember
does much as we define:
It pushes us, and focuses
the lens’ to let us see,
that we may stain a windowpane
to frame our fantasies.

When I was nine my father died,
I could have wept;
I could have cried,
Instead I played a game.
I’d say his name, cover my face,
walk in his room and pray,
when I uncover my eyes,
he’d reappear, he’d come alive;
My hands removed, I’d find, instead,
his portrait more the empty bed.
It never happened,
so I imagine,
at least I have my dreams.

Some times I see him while I’m reading,
I put away my book.
It’s just a pattern often scattered
and yet I always look.
And that mirage must give us pause,
to remind ourselves that someone else
looks at the stars through iron bars
with no fantasy to help.
Our memory quite eerily
can resurrect the dead

We know that hope, if truth be told,
is desire in a noble robe;
It’s all inside our head.
Yet to deny these soothing lies,
is yet more painful still,
There are some who come undone
some don’t want to heal.
And our fair Queen, in love with grief,
Would deny love just not to feel.

That is the reason Hope is treason;
and Faith is on the hill.
An overflowing wishing well
Is proof enough there is a hell.
So dedicated to a ghost,
They lose themselves,
they can’t move on;
As all are loyal to the Throne.
The Royalty may give for freed
the price is what they take;
They clean the vase until it breaks.

And all that noise is truly poison
Lost in the past, we’re stranded;
There is magic in this madness,
For it makes us Necromancers.
Who with some spell may defy hell,
From the grave onto the page,
from ashes to the canvas:
defying time line after line
We are the Necromancers
A painting, opera, or poem,
is life in a more lasting form;
And life being one brief season,
snow on the desert’s face
Calls on us who have the touch,
to replace the footprint
and leave in its place
A beacon that the lost may trace,
Through all of time, through history,
and reclaim what we were missing.

And those moments we thought stolen
Defying time and death,
we find them waiting,
Mother Mary,
we do not have to pray;
Though for you it may be noon,
For some a dying day,
In that last second, resurrection;
The end defines the play;
So last call–a pint for all!
The fire fades away.

Poem: Improv op 29

A poem a tale about a shadow
that crept along the wall
it’s frail silhouettes curtain call
Ta-da, it’s done
the show has stopped
the sun has gone,
the seagulls of the surf had flown.
To a new place one word of black
with light shaped bullets through
criss crossed in pairs so debenair
the sandstorm settled too.

All is calm what a miracle mile
where kids never have problems
only to smile,
to cheris what they did not ask for,
just for a little while.
A little while to learn it all
to raise your standards watch them fall
as moons above like circling doves pass by and then they’re gone.

The only thing left when time bereft the theft of breadcrumbs,
the place in the sky where nobody cries
where people just talk and grow old
sit on a front porch watching the fireflies
thickets full of wilted rose subdued by the eyes
half asleep and half awake
for some whim or fancy take
through the world, a ride, a show
a timid play for virtue sorrow
look at this it’s a smile
look at this such a grin
you’re never going to see it again.
Look through the door
that’s you on the floor
and you’re smiling like nothing is wrong
and in the room you hear faint a tune of a loved one singing along.
the days and nights ha-ha’s and frights
and Eve:
the one that made the monsters leave.

The monsters who in numbers grew and shouted night and day
and bit by bit took all took it took all happy away
miserable lay the sun whose rays at last will lastly blow away
the marbles by the earthen sky forever come and grow
our shouts and calls to god are small
and he’s the star of the show.
Maybe in the encore,
before the act is done,
God himself will come.
He’ll stand before the quiet rows
with no one there to here
and when they’re all gone like nights a faun
turns into dim a show.
Until then a when we wait
for God himself to show himself at last
because all of us who live will die
before we’ve glimpsed those golden eyes
but now we’re dreadfully tired.
The timid kids went out and hid
the fire in the eyes faded
and partly jaded closed the lids
from the light that hides the dark
in it’s bag of mail
a hail, perhaps a chance to rain
today it seems, my hopes and dreams,
did not fit the part.
Other actors stormed the stage
where one I laid upon and stayed
in the lights of fortune fair.
When life was good and when we would
together laugh and snare.
Those were the days when kids when they played
played with a smile on their faces
and the ones who stood apart
singled out right at the start
and gave a path for him to walk
through corridors where often doors
opened and the squawk
decaying wood sometimes it would
would never let me start

Commandetore, le capisce?
Didn’t you say when lonely I paid
just for internal peace
of mind where there I’d find
all the things to me sublime
family there and Christmas night
In the trees electric light
zig zags across the grown.
A ferris will goes up, goes down,
what once was a smile is now a frown
one to take it away
and once what you said while alone in your bed,
lord will you answer today?
Why did she die you saw us cry what alibi
is there for that whose lives you had
and dropped into the sand
swept it up and walked away and feeble gripped the hands
the hands that held the hollow shell
of what was once a man.
A man who thought and with this bought
shame and confusion, contempt
ballet shoes and there the muse
in a locked cage now is kept
so all the tears and all the fears
will not be swept again
so they’ll swell and one day wail
and fall onto the ground.

Poem: Improv op 27

A poem a tale, about a shadow
that crept along the wall
it’s frail silhouettes curtain call
Ta-da, it’s done
the show has stopped
the sun has gone,
the seagulls of the surf had flown.
To a new place one word of black
with light shaped bullets through
criss crossed in pairs so debenair
the sandstorm settled too.

All is calm what a miracle mile
where kids never have problems
only to smile,
to cheris what they did not ask for,
just for a little while.
A little while to learn it all to raise your standards watch them fall as moons above like circling doves pass by and then they’re gone. The only thing left when time and the theft have left us breadcrumbs there, the place in the sky where nobody cries
where people just talk and grow old
sit on a front porch watching the fireflies
thickets full of wilted rose subdued by the eyes
half asleep and half awake
for some whim or fancy take
through the world, a ride, a show
a timid play for virtue sorrow
look at this it’s a smile
look at this such a grin
you’re never going to see it again.
Look through the door
that’s you on the floor
and you’re smiling like nothing is wrong
and in the room you hear faint a tune of a loved one singing along.
the days and nights ha-ha’s and frights
and Eve:
the one that made the monsters leave.

The monsters who in numbers grew and shouted night and day
and bit by bit took all took it took all happy away
miserable lay the sun whose rays at last will lastly blow away
the marbles by the earthen sky forever come and grow
our shouts and calls to god are small
and he’s the star of the show.
Maybe in the encore,
before the act is done,
God himself will come.
He’ll stand before the quiet rows
with no one there to here
and when they’re all gone like nights a faun
turns into dim a show.
Until then a when we wait
for God himself to show himself at last
because all of us who live will die
before we’ve glimpsed those golden eyes
but now we’re dreadfully tired.
The timid kids went out and hid
the fire in the eyes faded
and partly jaded closed the lids
from the light that hides the dark
in it’s bag of mail
a hail, perhaps a chance to rain
today it seems, my hopes and dreams,
did not fit the part.
Other actors stormed the stage
where one I laid upon and stayed
in the lights of fortune fair.
When life was good and when we would
together laugh and snare.
Those were the days when kids when they played
played with a smile on their faces
and the ones who stood apart
singled out right at the start
and gave a path for him to walk
through corridors where often doors
opened and the squawk
decaying wood sometimes it would
would never let me start

Commandetore, le capisce?
Didn’t you say when lonely I paid
just for internal peace
of mind where there I’d find
all the things to me sublime
family there and Christmas night
In the trees electric light
zig zags across the grown.
A ferris will goes up, goes down,
what once was a smile is now a frown
one to take it away
and once what you said while alone in your bed,
lord will you answer today?
Why did she die you saw us cry what alibi
is there for that whose lives you had
and dropped into the sand
swept it up and walked away and feeble gripped the hands
the hands that held the hollow shell
of what was once a man.
A man who thought and with this bought
shame and confusion, contempt
ballet shoes and there the muse
in a locked cage now is kept
so all the tears and all the fears
will not be swept again
so they’ll swell and one day wail
and fall onto the ground.

Bite Sized Philosophy, 12 July 2015: Remorse

Despite being observed in elephants, alpacas, and clownfish,
remorse seems a uniquely human response: dwelling on the unchangeable, neglecting food and drink, withdrawing from the world. All are a response to death, loss of family or fortune, uncharacteristically racist drunken tweets, and are defined by an imagined
world made better by the absence of these regrets.

Remorse is how a man can drown without getting wet. It’s the response to time, the anger we direct toward dumb choices, mistakes that cost us dearly, watching your marriage fall apart, hitting a stray dog in the road. But it’s more than a purse we carry stuffed with the latest measurements of our failures. It can refine you.

Remorse is how we know and gauge the measure of our humanity. The very feeling itself humbles you, casting light on yourself and your motivations. If the remorse of a warlord can push the man to drink, it is a reassurance: somewhere in the monster is a person.

It is also a comfort, a type of double bluff: the indulgence of remorse is the indulgence of a false precept, beat into our heads, based on true assumptions: had we only made a different choice, went down a different road, had we only done this or that, we’d have made it, somehow, and we’d be better, somehow. This is comforting and false.

The sorrows of our present life are only fruits – each yielded by the orchards we tend blindly – and each time a rotten apple falls, we can ignore the taste and eat to live, or spit out the bitterness and starve. Dealing with remorse is, briefly: eating bitter fruit to keep on going, looking for better trees, and the wise, they study gardening.

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Bite Sized Philosophy, 11 July 2015: Tragedy

In my experience, growing up in a culture of entertainment and stories, reading Agatha Christie Sherlock Holmes, you expect it all to be resolved at the end. There is a beginning and an end; and at the end, at the end of some traumatic event or mystery or murder or theft or rape, whatever tragedy, the wits of the protagonist are tested until breaking point and then it dawns on them.

By the time the monologue is finished, they understand it all. How foolish they had been! And how neatly do they summarize it all; the motive, the criminal, the method, crime, the how and why of it all. In my life, and in human life in general, I don’t think it works like that. Not always.

There are no clear-cut protagonists here, no three act script with an appendix, no denouement set-up for us to one day ‘get it.’ We were not brought upon this Earth to ‘get it.’ And when our wits are tested, when we are tested, tested harder and harder unto breaking, we don’t elasticate, not always, or re-solidify; we just break more. The point of rest and only glimpse of understanding we achieve then is the extension of our breaking.

Read next -> Remorse 

The Age of the Gun

Gun control has been the subject of many debates and in the eyes of Americans still remains a controversial subject. In the late 1900s guns became more nationally known in several tragedies, such as the Columbine High School shootings and the Virginia Tech massacre.  They’re both tragedies in their own right, but when combine with today’s rising use of guns in American crimes they only become placement points in a discussion.  There will never be room in these discussions to ever discover the true effect of the use of guns on the American populous.  At present gun control shouldn’t be a few words uttered over a debate between two candidates, it should be a fact of life.

Classical arguments for the right to bear arms go back to the birth of our country as an independent nation.  In those days when the gun was not only a necessity for hunters, but for many people, who in those days, lived on the land. The gun was their primary weapon used in bagging wild game and the protection of their families. In days like those, the gun was a necessary tool in their everyday life and in later years became a necessity in enforcing laws. When America became more industrialized the use of guns became a little more recreational which lead to its increase use in the shadowy parts of American society.

In the United States, especially in the three largest cities, gun violence has become a widespread epidemic. In New York, a great and beautiful city, there are close to a thousand gun related homicides a year; in 2005 Los Angeles recorded that 3 people were killed everyday by firearms. Gun violence isn’t restricted to just murder, it is also a major component in the drug trade, robbery, and in organized crime.

A weapon that was created to protect and support one’s family and other loved ones is no longer used for its true purpose. Even in our homes it is possible for a child to find their parent’s gun, if hidden at all, which gives rise to children accidently shooting themselves, school shootings, and even suicides.  It now seems to be more of a problem than a tool for hunting and law enforcement. The Second Amendment made it out to be the right to be used as a means of self protection; however, in most cases it is only necessary to defend oneself against someone else with a gun.  Protection is paramount in the today’s world, but when one does not understand the meaning of protection something must be done.

Guns have become an integral part of human society and the usage of firearms spans all demographics, young and old, all over the world. It is possible to deduce the cause that led to the effect of the gun becoming so widely used is the need for self defense.  On the other end of the spectrum, it has become a tool for illicitly acquiring wealth through break-ins, bank robberies, and ransoms.

When unemployment rates go up, it has been observed that crime rates go up with them. It would seem that to help in the fight for control of guns we need to help those who actually need protection not only from guns but the availability of economic support. In their quest to help those less fortunate Martin Luther King, Robert Kennedy and his brother, John F. Kennedy—like Lincoln before him, all became casualties at the end of the barrel of a gun.   As said by Lyndon B. Johnson, “In a climate of extremism, the best and brightest of us may be taken.” Just making a law for gun control is only a solution for the politicians, but they aren’t the ones who will have to deal with the change.  When or even if it is enforced the people will have a hard time adjusting to the change, but as humans always do we shall adapt.

To stem the outgoing tide of violent crime, we as a people need more than law and legislation in regards to the right to bear arms; as long as there is need and desperation, poverty and unemployment, hatred between races, religions, and the poor and more affluent, there will be violence, gun or not, the underlying desperation was there before the tool. There needs to be a much broader and deeper understanding between these disparate segments of society in regards to the value of other human beings. If every life was considered sacred, it’d be much harder to pull the trigger.

The death penalty, 29 October 2015

The benefits from the death penalty, in society, are purely psychological. The death of one man on death row contributes nothing to the bereaved; it merely satisfies their need for revenge. With their revenge having been satisfied, what of the man’s family? What of the woman’s family? What if they’re not 100% sure the person is guilty to begin with? Is the thirst for revenge so terrible that life must be taken to satisfy it?

Though the current stance on the death penalty varies from crime to crime, and even passive opposition will remain quiet in certain cases, nothing substantive, or beneficial, ever comes from the death of a human being. If one death makes a wrong, then two deaths make a right, and then the deed is done; what of the family of the executed and their desire to see those that executed their family member avenged? Differing in manner, the death penalty, sanctioned by locks and keys and guards and thousands of tax payer dollars, is the same by lethal injection as it is by gunshot wound to the head. It is the same in a prison as it is in a gang-fight; the means are different but they produce the same ends. They are different roads that go to the same place.

Many countries from around the world have fully abolished death penalty and capital punishment laws, tending to instead find a way by which the criminal can repay his debt to society with something other than his blood. In theocracies around the world, the death penalty is used to satisfy those the crime purportedly offends by creed. To one something is right; to another the same is wrong. It has been said that blasphemy in America, or the act of uttering or acting against god, should be a capital punishment offense. There have been some to take things a bit further and state that anyone that is homosexual should be executed because of blasphemy. From one perspective, those to revenge appeals edaciously, crime thirsts for punishment and its mouth stands agape until its thirst has been abided; to another, this is gross injustice favoring a marginal view of the nature of right and wrong. To one homosexuality is a crime, to another it is a matter of opinion; to someone between them in opinion, it is merely the exercise of free will as ordained by personal nature, carried out by personal freedom.

Facts and figures from web.amnesty.org

Facts and Figures on the Death Penalty

  1. Abolitionist and retentionist countries
    Over half the countries in the world have now abolished the death penalty in law or practice.
    Amnesty International’s latest information shows that:
  • 86 countries and territories have abolished the death penalty for all crimes;
  • 11 countries have abolished the death penalty for all but exceptional crimes such as wartime crimes;
  • 25 countries can be considered abolitionist in practice: they retain the death penalty in law but have not carried out any executions for the past 10 years or more and are believed to have a policy or established practice of not carrying out executions,

making a total of 122 countries which have abolished the death penalty in law or practice.

  • 74 other countries and territories retain and use the death penalty, but the number of countries which actually execute prisoners in any one year is much smaller.

  1. Progress towards worldwide abolition

    Over 40 countries have abolished the death penalty for all crimes since 1990. They include countries in Africa (recent examples include Côte d’Ivoire, Senegal), the Americas (Canada, Paraguay, Mexico), Asia and the Pacific (Bhutan. Samoa, Turkmenistan) and Europe and the South Caucasus (Armenia, Bosnia-Herzegovina, Cyprus, Greece, Serbia and Montenegro, Turkey).

    3. Moves to reintroduce the death penalty

    Once abolished, the death penalty is seldom reintroduced. Since 1985, over 50 countries have abolished the death penalty in law or, having previously abolished it for ordinary crimes, have gone on to abolish it for all crimes. During the same period only four abolitionist countries reintroduced the death penalty. One of them – Nepal – has since abolished the death penalty again; one, the Philippines, resumed executions but later stopped. There have been no executions in the other two (Gambia, Papua New Guinea).

    4. Death sentences and executions

    During 2004, at least 3,797 people were executed in 25 countries and at least 7,395 people were sentenced to death in 64 countries. These were only minimum figures; the true figures were certainly higher.In 2004, 97 per cent of all known executions took place in China, Iran, Viet Nam and the USA.

    Based on public reports available, Amnesty International estimated that at least 3,400 people were executed in China during the year, although the true figures were believed to be much higher. In March 2004 a delegate at the National People’s Congress said that “nearly 10,000” people are executed per year in China.

    Iran
    executed at least 159 people, and Viet Nam at least 64. There were 59 executions in the USA, down from 65 in 2003.

    5. Methods of execution
    Executions have been carried out by the following methods since 2000:

    Beheading (in Saudi Arabia, Iraq)
    Electrocution (in USA)
    Hanging (in Egypt, Iran, Japan, Jordan, Pakistan, Singapore and other countries)
    Lethal injection (in China, Guatemala, Philippines, Thailand, USA)
    Shooting (in Belarus, China, Somalia, Taiwan, Uzbekistan, Viet Nam and other countries)
    Stoning (in Afghanistan, Iran)

    6. Use of the death penalty against child offenders

    International human rights treaties prohibit anyone under 18 years old at the time of the crime being sentenced to death or executed. The International Covenant on Civil and Political Rights, the Convention on the Rights of the Child, the African Charter on the Rights and Welfare of the Child and the American Convention on Human Rights all have provisions to this effect. More than 110 countries whose laws still provide for the death penalty for at least some offences have laws specifically excluding the execution of child offenders or may be presumed to exclude such executions by being parties to one or another of the above treaties. A small number of countries, however, continue to execute child offenders.

    Eight
    countries since 1990 are known to have executed prisoners who were under 18 years old at the time of the crime – China, Congo (Democratic Republic), Iran, Nigeria, Pakistan, Saudi Arabia, USA and Yemen. China, Pakistan and Yemen have raised the minimum age to 18 in law, and Iran is reportedly in the process of doing so. The USA executed more child offenders than any other country (19 between 1990 and 2003).

    Amnesty International recorded four executions of child offenders in 2004 – one in China and three in Iran.

    Eight child offenders were executed in Iran in 2005.

    7. The deterrence argument
    Scientific studies have consistently failed to find convincing evidence that the death penalty deters crime more effectively than other punishments. The most recent survey of research findings on the relation between the death penalty and homicide rates, conducted for the United Nations in 1988 and updated in 2002, concluded: “. . .it is not prudent to accept the hypothesis that capital punishment deters murder to a marginally greater extent than does the threat and application of the supposedly lesser punishment of life imprisonment.”

    (Reference: Roger Hood, The Death Penalty: A World-wide Perspective, Oxford, Clarendon Press, third edition, 2002, p. 230)

    8. Effect of abolition on crime rates

    Reviewing the evidence on the relation between changes in the use of the death penalty and homicide rates, a study conducted for the United Nations in 1988 and updated in 2002 stated: “The fact that the statistics continue to point in the same direction is persuasive evidence that countries need not fear sudden and serious changes in the curve of crime if they reduce their reliance upon the death penalty”.

    Recent crime figures from abolitionist countries fail to show that abolition has harmful effects. In Canada, for example, the homicide rate per 100,000 population fell from a peak of 3.09 in 1975, the year before the abolition of the death penalty for murder, to 2.41 in 1980, and since then it has declined further. In 2003, 27 years after abolition, the homicide rate was 1.73 per 100,000 population, 44 per cent lower than in 1975 and the lowest rate in three decades.

    (Reference: Roger Hood, The Death Penalty: A World-wide Perspective, Oxford, Clarendon Press, third edition, 2002, p. 214)

    9. International agreements to abolish the death penalty

    One of the most important developments in recent years has been the adoption of international treaties whereby states commit themselves to not having the death penalty. Four such treaties now exist:

  • The Second Optional Protocol to the International Covenant on Civil and Political Rights, which has been ratified by 57 states. Seven other states have signed the Protocol, indicating their intention to become parties to it at a later date.
  • The Protocol to the American Convention on Human Rights to Abolish the Death Penalty, which has been ratified by eight states and signed by one other in the Americas.
  • Protocol No. 6 to the European Convention for the Protection of Human Rights and Fundamental Freedoms (European Convention on Human Rights), which has been ratified by 45 European states and signed by one other.
  • Protocol No. 13 to the European Convention for the Protection of Human Rights and Fundamental Freedoms (European Convention on Human Rights), which has been ratified by 36 European states and signed by 7 others.

Protocol No. 6 to the European Convention on Human Rights is an agreement to abolish the death penalty in peacetime. The Second Optional Protocol to the International Covenant on Civil and Political Rights and the Protocol to the American Convention on Human Rights provide for the total abolition of the death penalty but allow states wishing to do so to retain the death penalty in wartime as an exception. Protocol No. 13 to the European Convention on Human Rights provides for the total abolition of the death penalty in all circumstances.

10. Execution of the innocent

As long as the death penalty is maintained, the risk of executing the innocent can never be eliminated.

Since 1973, 122 prisoners have been released in the USA after evidence emerged of their innocence of the crimes for which they were sentenced to death. There were six such cases in 2004 and three up to December 2005. Some prisoners had come close to execution after spending many years under sentence of death. Recurring features in their cases include prosecutorial or police misconduct; the use of unreliable witness testimony, physical evidence, or confessions; and inadequate defence representation. Other US prisoners have gone to their deaths despite serious doubts over their guilt.

The then Governor of the US state of Illinois, George Ryan, declared a moratorium on executions in January 2000. His decision followed the exoneration of the 13th death row prisoner found to have been wrongfully convicted in the state since the USA reinstated the death penalty in 1977. During the same period, 12 other Illinois prisoners had been executed. In January 2003 Governor Ryan pardoned four death row prisoners and commuted all 167 other death sentences in Illinois.

11. The death penalty in the USA

  • 60 prisoners were executed in the USA in 2005, bringing the year-end total to 1004 executed since the use of the death penalty was resumed in 1977.
  • Around 3,400 prisoners were under sentence of death as of 1 January 2006.
  • 38 of the 50 US states provide for the death penalty in law. The death penalty is also provided under US federal military and civilian law.

In a story on CNN for Friday, March 24th, 2006, in Kabul, Afghanistan, Muslim clerics demand that a man, who is currently on trial, be executed for converting to Christianity. When asked about the issue, the cleric Abdul Raoulf said, “Rejecting Islam is insulting God. We will not allow God to be humiliated. This man must die.”

This is no different in nature than American people of religion urging courts to favor the death penalty for breaking laws put forth by the Bible or other religious sects. Capital punishment, as formal execution, goes far beyond recorded history. Historical information shows that the death penalty in human society has often been a part of a communal justice system. Punishment for a specific crime usually included compensation, corporal punishment, exile, and execution. Within smaller human societies and civilizations, crimes were rare and murder was usually a crime of passion arising from a personal dispute between two people. In these times, execution was rare. Compensation for the victim and exile were tolerable forms of justice.

Elaborations of tribal arbitration of disputes included settlements, done often in a religious context and a system of payment and compensation for the crime. Usually if something was destroyed, other than a life, the thirst of crime could be satisfied by compensation. If life was destroyed, a life had to be destroyed to satisfy the need for justice in most religious circumstances.

In certain parts of the world, nations in the form of ancient republics, monarchies or tribal oligarchies emerged. These nations were often united by common linguistic, religious or family ties. Moreover, expansion of these nations often occurred by conquest of neighboring tribes or nation. Consequently, various classes of royalty, nobility, various commoners and slave emerged. Accordingly, the systems of tribal arbitration were submerged into a more unified system of justice which formalised the relation between the different “classes” rather than “tribes”. The earliest and most famous example is Code of Hammurabi which set the different punishment and compensation according to the different class/group of victims and perpetrators. The Pentateuch (Old Testament) lays down the death penalty for kidnapping, magic, violation of the Sabbath, blasphemy, and a wide range of sexual crimes, although evidence suggests that actual executions were rare. A further example comes from Ancient Greece, where the Athenian legal system was first written down by Draco in about 621 BC: the death penalty was applied for a particularly wide range of crimes. The word draconian derives from Draco’s laws. Similarly, in medieval and early modern Europe, the death penalty was also used as a generalized form of punishment. For example, in 18th C. Britain, there were 222 crimes which were punishable by death, including crimes such as cutting down a tree or stealing an animal.

The last several centuries has seen the emergence of modern nation states. Almost fundamental to the concept of nation state is the idea of citizenship. This caused justice to be increasingly associated with equality and universality, which in Europe saw an emergence of the concept of natural right. Another important aspect is that emergence of standing police forces and permanent penitential institutions. The death penalty became an increasingly unnecessary deterrent and prevention of minor crimes such as theft. The 20th century was one of the bloodiest of the human history. Massive killing occurred as the resolution of war between nation states. A large part of execution was summary execution of enemy combatants. Also, modern military organizations employed capital punishment as a means of maintaining military discipline. In the past, cowardice, absence without leave, desertion, insubordination, looting, shirking under enemy fire and disobeying orders were often crimes punishable by death. The method of execution since firearms came into common use has almost invariably been the firing squad. Moreover, various authoritarian states, for example those with fascist or communist governments, or dictatorships, employed the death penalty as a potent means of political oppression. Partly as a response to such excessive punishment, civil organizations have started to place increasing emphasis on the concept of human rights and abolition of the death penalty.

All of the money currently being put forth to house inmates on death row, pay for their three meals a day for the twenty years they spend waiting to die, seems to be a gross squandering of funds that could be better spent improving aspects of American life and the economy. All the money spent housing condemned murderers and rapists could be spent on education, so that some would never have to kill for money, on helping the homeless find low cost housing, so that they would never have to steal; the circulation of proprietary funding could be implemented to stimulate the economy, while transferring all of the condemned into the same sort of jails that lifers reside in. The more educated someone is, the better chance they have at getting a good job. The better their job, the less chance they have of being desperate for money, or food. The better they feel, the less chance there is the person might resort to murder, or rape. Murder is often an act of depravity – and to stop the cause you have to stop first the effect. If a hose pipe is continuing to fill a pool full of water, it is much easier to turn off the hose pipe than it is to drain the pool every time it gets full. The death penalty becomes the solution to a problem that itself should be addressed before life is squandered to appease the need someone has for revenge.

In certain situations, living on death row seems more accommodating than struggling to survive while living on the streets alone. Killing a man might send you to death row for 20 years, but for 20 years you’ll have a place to sleep, 3 meals a day, and that’s much more than many of the homeless people in America have right now. So murder turns into a reasonable alternative because of the hose pipe that continues to fill the pool. The pool is emptied occasionally, by execution, but no one has stopped to consider turning off the hose pipe, or the actual cause that is compelling people to commit the crimes they are eventually to be executed for.

Arguments against the practice of the death penalty is not to be misconstrued as arguing on behalf of the perpetrator, or their crime, but arguing on behalf of the fact that nothing is solved by the reckless shed of human blood. One person’s blood is not worth more than another; and those behind the scenes that wear the masks are as guilty as those they punish; they are both committing murder. The argument is not on behalf of the murderer, or on behalf of the crime; it is on behalf of the statistics suggesting that the death penalty fails as a deterrent for future crimes, on behalf of the families of the innocent who were executed for crimes they did not commit, and on behalf of all the life that is easily thrown away to satisfy a mourners supposed right for revenge. Those on behalf of the death penalty say, “Death does not pay.” But to them it pays, just not to those who they believe they should die. Whether by morality, religious, empathy for the bereaved, it is in our nature to seek revenge, atonement, compensation. But is the only price for blood another’s blood?

Crime should not go without punishment. If the punishment, however, is not corrective of the problem inside of the person responsible for the crime, then there is no reason for the punishment.

The cost for an average lethal injection is $86.08. For every 10 criminals that are executed, the state is spending over $800 for it. Counting the food, the housing, the electricity needed to run death row, the bars, the payroll for the staff, the security, all of the paper work, and the price for burial – death is business. And because of the collective fear of death, it may seem to represent the ultimate punishment; to me, it represents the ultimate nap. The death of a murderer of my own child would I’m certain take away no pain, satisfy only my most base urges, and ultimately rob the Earth of another person. If reverence for life makes me a hippy, a liberal, a pacifist — whatever label the shadow of such thinking casts, I’ll stand in it.

nnn

CHAPTER 2
THE BEGINNER’S GUIDE TO MORNING

THE LIGHT COMES UP. THE MUSIC STARTS. THE MUSIC FROM THE BIRDS AND crickets dimming, new birds singing announcing day. The window’s open, great light in the corner. In the corner, a little light much smaller than that screaming furnace, that sun. It never sets, the night not ending, depends on which side you’re on.
This is your mother, pretty isn’t she? Her father asked, gesturing towards a painting.
They had stopped in the gallery to look at portraits. The portrait frames were heavy wood, some more cast in gilded iron, some gold, some hard plastic, all around Rembrandt-esque family pictures. And she looked around at the gallery, looking for her own. She found it, younger than she felt she’d look, not having known before that night of any such shade, of any such shade of blue, or red, not knowing that each whistling bird had its own color, its plumage, its scent. On one side of the world the sun kept rising, into mid-day as we walked through the garden.
There were tomato plants, squash and corn. An old scarecrow had lost his form. And walking with my father through the scented hills, we saw horses in the distance! How strange! To see what only I had smelt and heard, how strange it was! Every golden sliver every ring, like the way the sun danced. And chickens were such oddities. I’d never thought that such shapes I saw were alive. What were boxes, dim origami shapes could cluck and fall from a tree, brown or light brown and come to life and fly off more defined than the triangles.
Those shapes were everywhere and glowing,
Come along, dear she said, come along.

Blastocyst / cells without information and particles, anti-particles, and dark matter

July 24, 2013

 

Notes on fundamental limits of perpetual recurrence, entropy and the death of the universe, the last proton, and dark matter

 

 

In atomic potentiation, and the arrangement of the particle’s constituents, there must be, inevitably, particles that are, and remain, undifferentiated ‘raw’ particles, having not, by a process made understandable by understanding embryonic stem cells which, from a blastocyst are pluripotent stem cells, obtained structural formation instruction. This means they can divided into more types of cells and become any type of cell in the body. In atomic potentiation, when one atom becomes another, it is because of dual-atomic potentiation between a pluripotent, or undifferentiated ‘raw’ atom, it acquires the positive charge of the nucleus and the negative charge of the electron. When an atomic is arranged in the form of elements, elements vary from one another by the number of protons and neutrons they contain in their nucleus. The heavier the element is, the more neutrons and protons it has in it. But what about unpotentiated particles that never ‘attach’ to a cluster, is never pulled in by gravity to form molecular clouds? These particles without differentiation are what we observe as dark matter. It is put together by the strong nuclear force, just as normal atoms are, but at this point we don’t know its constituent particles. We don’t know by which combination of quarks the proton within the nucleus takes formation instruction. This brings me to another point: particles as messenger, capable of carrying signals, and information.

In the standard model of atomic physics, particles are separated into categories, the fermions, the leptons, and the hadrons. Like is a photon and, without mass, travels through the theoretical higgs field at the absolute speed limit allowed by gravity. The higgs boson, bosons being a part of the hadron family of particles, have different instruction functions. A whole science, quantum chromodynamics, is devoted to predicting paring parts by using light signatures to predict pairings of quarks. For instance, one particle made be composed of two up-quarks and one down quark, while another particle could be composed of a different combination. The list of quarks is extensive: top, bottom, up, down, charmed, and strange. The strong nuclear force is one of the stronger forces in nature, and there are carrier particles, like gluons, that correlate the position of electrons. What does this have to do with dark matter? We have to look at the concept of anti-matter in a different light: anti-matter being not the opposite atom, with just a different charge or arrangement of protons and neutrons, but being an undifferentiated atom, the type of atom that isn’t potentiated in clusters or molecular clouds. These are the white dwarfs of the particles, having no fuel or animate internal structure, it doesn’t collide with other particles and, by fusing with them, acquire a new mass, no new protons and neutrons. This begs the question: if the subatomic world is raw, and remains raw. It is dark matter because within the atomic structure, electrons aren’t exposed to heat as a solid object, therefore there can be no quantum jump between the emission of higher frequencies of light. So if its mechanism for emitting radiation is absent, it would predictably, be dark.

The Cranes Fly Away (2015) first sketch [pending approval]

My
FAVORITE STORY IS A SHORT STORY, SILLY STORY,
It takes a place where there are no birds. No butterfies or bumblebees, no dragonflies. No mocking birds no blue jays, red cardinals and birds of paradise, blue eyes and a smile and they dance. They did; they do not dance anymore. The fireflies don’t gather and blink in unique, subtle patterns hanging in the wind, in circles. And I’ve seen the paintings, the confused men with white long coats. And they knew them well, this behavior, the behavior of these blue boobies and dancing birds. We watched them glow in their constellations here on Earth, coordinated with some music too improper for us to hear, except in the pictures.
Each blink is a low south, a deep blue in the evening, they gathered, thousands of them as the dark crept up. Then one side would blink in A, a higher pitch, the night goes on, each blinking and on until the sun comes up and they disappeared in the day, needing the dark to shine.
And butterflies, their orchids for their beauty on that list, we know the list. So many birds, so many bugs, so many chorus lines unheard by us. We watched the constellations, by bugs with little little brains, that used their light to speak, they’d gone with ladybugs, the quiet way; they couldn’t fly. But now they do, on the TV, on the web, you can find it if you’d like. You’d see these meetings in the desert. And those pretty birds, David Attenburrough shows new kids and you can watch them now. When we were kids, when those birds were staying dark after the return of night, and now our kids, our town, we have this unique tradition. Every Earth day each of our youngest kids make origami grasshoppers, bumblebees in papier mache that somehow flew.
And some made mockingbirds, some finches, each with delicate contraptions, tongue depressors, toothpicks and glue, it kept them aloft as the wind bore them somehow. And we walked, each of the kids with their assigned bird. The little boys had remote controlled lightning bugs, one of the last, like the firefly and crows, but none held on for quite as long as the crane. The largest birds. They held on until the sun went down and stayed.
And so the story went.
The boys made the bumblebees, the older kids the other bugs, the lightning bugs, and the mockingbirds for girls, and mockingjays and finches for the children, and cranes for all who chose; the bumblebees left first, then the flowers took the warblers, the lightning bugs went with the orchid, and some made those, professors, the old men and older boys. But all age groups made cranes. Each different for each person: the youngest made the chicks, the oldest made those who made the last flight as the sun went down. But at the peak of Le corniche they release them, these origami birds, these bumblebees, the papier mache hangs in the breeze. The bees their buzzing drums out but the cranes, the children first. They walk to the legs and throw up their hands, and the chick flies fo the first time. Then the young cranes, their necks getting longer and more agile, larger wings kept them going even further against the young sun in the distance. The last of the cranes, as the sun sat red between the distance black silhouettes of valleys. And each crane as it faded came to life, rising above the wind and flapping their new wings towards the sun, disappearing eventually. The kids cheer, and they watch the sun go down. They gather their things, their little suitcases. They walked down the inclining, weathered path, all happy having seen the cranes fly away.