When lying is justified

The intuition people have is that lying is wrong, or witholding information can always be bad. Kant certainly believed that, do I? I’m not sure. Let me tell you a story…

I remember when I was in the seminary, the priests would wake us up in the dormitories during the morning, and Father Thomas burst into my room, and would say to me very firmly, ‘you are going to be late for your prayers and morning study; it is 8am, you need to get up or else you will be late!’.

I felt a sudden rush, a shock, I needed to wake up, and fast. Forgetting about everything of my night-time dreams and morning (wood) thoughts, I got ready and hurredly, and formed the belief inside me that I must never be late, and I must always be dedicated to my duties. As I got ready, dressed up and was ready to go to the common room; I realised it wasn’t 8am at all, or 8:10, or 8:15. It was 6:30am. Father Thomas lied to me, and in doing so, he implanted beliefs that I myself made in my seemingly made mistake of waking up late.

By lying, Father Thomas taught me about what it is to be a man; we must care for others, and make other people better because we care for them. Father Thomas was that kind of man, and he tried to make me such a man too…

I love what Father Thomas did to me, I understand now, after many years, that only now, his strictness, his seemingly present hatred for me, was only a pretense to make me a better man. I wonder what Father T will think of me now, hiding behind Michael through this false name, using him as the mouthpiece of our issues, our interests, our expressions. Will Father T think that I am manipulating/abusing/dominating him? Or will he understand why I must lie, and why I must hide.

Thank you, Father; and forgive me, for I have sinned.

Sinistre

Catharsis

I’ve found out about an emotional process known as catharsis; it originates in Aristotle. It involves an emotional process whereby one emendates their character, it is an intense emotional experience whereby one becomes overall less emotional; insofar as it does, it has a constructive benefit to the person; while accepting Platonist fears, and also committed to the emendation of human life.

Perhaps my fears of sentimentality can be met with Aristotle. I sincerely hope so.

Sinistre

“Dangerous Knowledge”

Last night I saw a documentary about 4 individuals; three of them were mathematicians, the other, a physicist. The documentary was about their reaction to a world where the classical view of the world of certainties, absolute laws, and clarity about the universe slowly faded away; and as well as the fact that people are just human, they suffered terrible lives and suffered for their craft.

The first individual was a mathematician named Georg Cantor; Cantor was working on a notion of infinity, and his work was rejected in his day. Cantor sought to establish a perfect mathematical system which was missing a key element that unified them all together; the illness he suffered was in some resepect a result of his labours to find a so-called “Continuum Hypothesis”; this hypothesis comes up later on in the program

The second individual was a physicist named Boltzmann; Boltzmann challenged the putative view that the understanding of the physical world was by a set of laws prescribed by God; but rather, we must understand physical behaviour as probabilistic and not in terms of the grand scheme of things like laws and God, but in the micro-phenomena of the world. As many rejected his suggestion he kept labouring to defend his claim, eventually writing books and treatise which eventually just kept saying the same thing. Boltzmann was around his enemies constantly and was an object of derision from his peers, such as Poincare and Mach.

The last pair of stories involve Alan Turing, and Kurt Godel. I find these particularly interesting as they hit close to home. What seemed most poignant of these stories was the price that their mathematics had on their minds, and more importantly, their mortalities.

Some of the stuff in Cantor I found particularly interesting; like a relic of his past that he carried on him constantly; a letter from his father that speaks of his father’s pride in his son; and his secret wish to be a musician, instead of a mathematician; and soon after the death of his son, whom which he wanted to be a musician, he gave up living. All of these individuals died through suicide. Poisoning, starvation, hanging…tragic ends for noble minds

Sinistre

Facade

Facade 

My name is Destre. That is a facade.

Why do we hide our faces? We do not hide our face, but rather, our face is what hides us.

Having a face, or facade, is what makes social interactions possible. We are enabled to be solicitors, lecturers, prostitutes, soldiers, lovers, and even philosophers by having this face. If I did not have my face, I would be nothing.

The phenomenal facade

Something alluding to Kant may be construed from this. Kant believed that in order to apprehend reality, we must impose a cognitive order to make it perceivable. Insofar as it is perception, it is not the real, or not the noumenal. The thing-as-perceived is different in unknowable ways to the thing-in-itself. We can know nothing of the thing in itself, but in order to know ANYTHING at all; we impose order, cognitive order.

Where is the analogy?

The analogy is this; in order to understand Destre, you cannot reduce me to what is behind the face, for the face is all there is in me. The fact that I have an avatar/face, is the only way in which you can understand me. If you take away the face, there is NOTHING. I am nothing.

The facade of social interaction is necessary, just as the imposed categories that construe experience are in order to gain knowledge itself.  I am Destre, and I am no more than a face. But enjoy that I am even that at all…

Destre

Conquest (Marco in 2000)

[YOUTUBE=http://uk.youtube.com/watch?v=WgEzM56kscI]

About This Video

“changes” and “Different World” live at the Jyr…

“changes” and “Different World” live at the Jyrki TV show march 2000.
with Marco Hietala (Tarot,Nightwish), Tuomo Lassila (ex.Stratovarius).

Celebacy: in support of

In this article I shall talk about a topic that interests me, because of my Jesuit influenced education, and because the philosopher who I shall probably spend my life chasing, despite not being ‘chased’ by the opposite sex in his own life, is derogatively known as “the virgin” (I am referring to Kant).

What is celebacy?

Celebacy, quite simply, is abstaining (or self-restricting) from deep emotional relationships, and/or sexual relations. Celebacy is celebrated by Christianity as a virtue; which only a few are chosen to commit to.

In spite of the obvious (adult readers), this must be said: human relationships seem core to how people concieve the goodness or objectives of their lives. Normatively speaking, romantic relationships (henceforth called ‘relationships’) are what many people strive for; or are told to strive for. Romance seems to be a way of expressing maturity in a person, and also their sense of place towards the future. Let it be said that relationships in the context of reading this article is tacitly held to be fundamentally important.

Motivations: why are some celebate?

Some are celebate for sexual purposes; not much more should be said about this in this piece. Others are celebate out of conscience; this may be due to repression or rejection of a particular sexual preference; again, this is not the focus of my piece. My most significant species of celebacy, however, is as a sign of dedication, obedience, and love for a cause.

Some people are said to love their job more than they do real people. This is true of workaholic professionals, but it is also true for those who engage in vocation.

Vocation? what does that mean? Vocation means ‘calling’, it is so more than a job, as vocation takes over one’s life. Vocation can be a term to describe religious membership; and often (Christianity) these members take a vow of celebacy in dedication to their cause. I greatly admire this.

As I said earlier, relationships are fundamental to personal development and one’s wellbeing, to sacrifice this is to take away a part of how a person may grow. Just imagine, as one human being to another, how awe-inspiring and taken away one is when in love; and to sacrifice that oppurtunity, for something that is seen as even MORE important?

That is real dedication.

Destre, Michael

For that vagabond soul…

Pack on my back I wander
Over mountains across the seas
My yearning soul keeps roaming
In the endless search for peace

sky is my roof, my shelter
Stars shine and light my way
Earth is my bed, my altar
On this road that leads to nowhere

In silence I scream but no one listens to me
Absolution, salvation, my sins won’t leave me be
The first cry, the last breath
We are born to die
This madness neverending
Don’t know the reason why
Soul of a vagabond
Illusion, delusion, we are born to live
Temptation, damnation, starvation, deformation

The road goes on forever
It’s an old and trustworthy friend
I have tasted its dust and treasures
By my twisted mind won’t mend

My burden is heavy to carry
My destiny lies ahead
My spirit is always leaving
For this road that leads to nowhere…

In silence I scream but no one listens to me
Absolution, salvation, my sins won’t leave me be
The first cry, the last breath
We are born to die
This madness neverending
Don’t know the reason why
Soul of a vagabond
Illusion, delusion, we are born to live
Temptation, damnation, starvation, deformation

In silence I scream but no one listens to me
Absolution, salvation, my sins won’t leave me be
The first cry, the last breath
We are born to die
This madness neverending
Don’t know the reason why

Illusion, delusion, we are born to live
Temptation, damnation, starvation, deformation
In silence I scream but no one listens to me
(Soul of a vagabond)
Absolution, salvation, my sins won’t leave me be
The first cry…
[Music and words: Tolkki]

Destre

Should we be wary of our emotions?

A sentimental point of view 

I am afraid that a certain philosophical enemy could be right about the way he understands the passions. Let us a set of tenets:

  • Some beliefs are pre-rational; pre-deliberative. They are just there; like “Ouch, that hurts!”; there is no deliberation or reflection involved, we just form that belief in response to immediate stimulae
  • The way we judge something to be good; or beautiful, is by the way that we are affected by it. To appreciate beauty is to be taken in by feeling; to know of love is to be captured by a certain tenderness, a certain warmth, compassion, closeness; to know of virtue is to admire strength, be in awe at greatness, and be angered towards vice.
  • To be fully human, and, further, to be good judges of art and goodness, we must embrace the inner feelings and sentiments we hold about them, the affections we have define and form the background of our responses to them.

Let me give some cases where it seems the emotions have an important role; where affection is crucial:

  1. Empathy/strong sympathy: empathy is the capacity to simulate the emotional state of another insofar as one can relate to their experience, current or present. Sympathy is an association with our common kin and involves a sense of concern about them, a strong form of this would involve maintaining or proteting, or event assisting with, the interests that person may have.
  2. Love?: To fall in love in our putative conception, and express affection; is to very much be taken by the passions. The very word ‘passion’ finds its most common usage when associated with love. Kant uses this word as if it was a very very bad and scary thing. Kant’s definition is certainly stronger than Hume’s, yet my worry is that Kant’s strong form does apply in certain cases, and is a challenge to our authority of judgements and agency itself; having strong feelings is something I fear a great deal.
  3. The justification of beauty: when I listen to a fine Tarot song; or a certain piece of music from my pianistic past; I feel very much taken by the sentiment of the piece; for Tarot, I admire the contrasting properties of Marco’s voice; the roughness of his voice (post-Stigmata); yet the sincerity of feeling; the honesty of expression, against the anger of some parts. Claire de Lune took me strongly when I listened to it recently; so many things I was reminded of; it reminded me of the past; my hopes, who I used to be; and memories of when I played it. I used to feel as if ‘in love’ when playing it; to make such a sound, trying to maintain the pianissimo passages; the legato-ness of the arpeggiations, and simply the dreaminess of the melody, took me to a place that normal life simply doesn’t take me. It was a journey of love, a journey of such tenderness, solitude, yet, togetherness. To really know of such beauty IS to take part in the passions. Should I be afraid of this?

Why should I be afraid? (Michael)

Emotions are good AND bad. Emotional standardised responses can be negatively manipulated through long term chemical alterations; social location; long term suffering; and just the plain unlucky.

Emotions, and like nearly everything else in life, seem to be something that can bring both positive and negative effects. This may show us, following Spinoza; that the passions, in all its glory and despair, is a double-edged sword. Nothing completely good can truly give us harm (assumption). We must assume that the worth of the emotions are merely instrumental.

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