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I Humanics Spring Festival 2019: April 06 in London

I Regine Humanics Annual Lecture 2019: Whither to Homo Sapiens: Delivered by Dr J Everet Green: April 06 in London

 

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Philosophy

Alphansum Isz: Therefore I Isz and Exist in Both Infiniternal and Temporal: Alphansum Sovereign Necessarius

Imagine: Take the Entire Universe Off Existence: You Can Imagine This But There Must Still Exist This I and This You to Imagine the Universe Away Into Non-Existence. And, This I, This You, Can Not Imagine the Universe Off Existence Without Being in Existence: The Question is What Kind of Existence is That Then, When the Universe is Imagined Away Into Non-Existence: The Physical and Temporal Part of This I and This You Can Not Exist, If, the Universe and Her Temporal Framework Do Not Exist: Or, Rather, Unless We Imagine Our Temporality Into Non-Existence We Can Not Imagine the Universe Into Non-Existence. So, How Do This I and This You Exist in That 'State', Where Nothing Temporal Exists: These Two Entities, Therefore, Can Only Do So in the Non-Temporal State. And What is This Non-Temporal State: Alphansum is The Non-Temporal: The Eternal and The Infinite: Therefore, Imagination is the Only Thing, That Takes Humanity to the State to Reach, Empathise and Understand the 'State of Alphansum' and, There, This I and This You, Find, See and Empathise the Existence of Alphansum and, Thereby, Their Own Existence Outside Temporality: That 'Existence' of Alphansum is Described as Isz: That What Always Isz: Not Being or Existing But, Simply, Just, Isz and Isz Outside Temporality. This is Not 'Existing' in the Temporal But Isz in Infiniternity with No Beginning Middle or End for, Only, Time and Space or the Temporal, Have a Beginning, Middle and End. Therefore, Alphansum Isz: Therefore, I Isz and Exist in Both Infiniternal and Temporal and, Thus, This I and This You, are and Can Not But Be an Infinity Unfolding Itself Through Imagination Following the Nine-Step-Realm-Path: If, Alphansum is the Truth the Entire Creation and the Universe are  That  Truth's Beauty's Eden Garden Expressed in the Infinity of Its Expositions, Magnificence, Brilliance, Artistry, Sciences, Mathematics and Creativity, All of Which Unfold by the Laws of The Mechanoprincipium, So That the Entire Universe and Creation are the True Nursery of Liberty and Equality in Natural Justice Existing and Unfolding in the Rule of Law and, in This Scheme of Things, Humanity is The Custodian of The Eternal Learning of The Mechanoprincipium and with the Enlightenment Gained From It to Seek and Try to Become and Unfold That Infinity, Called, Humanity with the Full Utilisation of Imagination, Ingenuity and Creativity: Alphansum Sovereign Necessarius

 

V PRAT Conference 2018 Opens Today in New York: From Mass Incarceration to Universal Education: Unlocking the System: October 26-27

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

|| October 26: 2018 || ά. Dear Fellow Humanion, as you would have gathered that we have, already, written you a letter or the first part of this letter as you gather round this Conference, its fifth appearance, to discuss, debate and raise questions, that keep at our conscience for answers, questions, such as, why ‘’An Estimated 06.3 Million Children Under 15 Years of Age Died in 2017 Or One in Every Five Seconds, Mostly, of Preventable Causes: The Vast Majority of These Deaths, 05.4 Million, Occur in the First Five Years of Life, with New-borns Accounting for Around Half of the Deaths: New Mortality Estimates: The UNICEF, the World Health Organisation:WHO, the United Nations Population Division and the World Bank Group: September 18:2018: And, another question, Why the rest of humanity finds it acceptable and accept it without raising an eye brow? As you begin the two-day discourse at this Conference, we send you our warmest of regards and best of wishes for you all to have a beautiful Conference. There are plenty of people, who are, without blinking, going to say or, rather assert in derision, what philosophy has got to do with anything? Aah! Such an assertion with such arrogance is made but philosophy is the discipline of study of the most humble. Arrogance has no space or place in philosophy because the leaner must want to learn. If, a thinker is not a learner she:he has nothing to offer at all. For, if, one says that one knows it all that includes the statement that that one has all the answers and that is the point, philosophy would put, at which this person has, effectively, died.

Remember Socrates, who fell into this story simply because he had set out to find out that soul, who had declared Socrates as the most wise person in Greece simply to put him:her right and to tell him:her that they had got it all wrong! Socrates was no such wise soul. He was just full of questions without answers for which he went about raising them to get answers and, later, people said, he had a way about it, the way he would begin a conversation or raise a question and, in a way, that it was, probably, Socrates, who demonstrated that each human soul is a philosopher because he only raised questions and invited people to answer them and from their answers he picked other questions and get them to answer and there appears answers, crafted out through these questions from the very ordinary people seeking to answer the questions Socrates put to them. The joy, beauty and solemnity of philosophy is not as much as in finding the answers but becoming more and more in tune with the array of questions, that are required to be raised.

There is philosophy in everything we are and anything we do and in every word we say and every act we initiate has a value judgment ingrained in it and in this value judgment there are ‘values’ and ‘judgments’, both of which are and can not but be ‘systems’: system of valuing and system of judging or conducting the judgments. There can not be a human being without the architecture of rationality, in-built in the construction of the human agency of the human mind, whether they have developed it or not and, if, so, that is where, in this architecture of rationality, philosophy exists and with that very architecture of rationality philosophy goes about learning about the domain of the natural universe and loving the illumination, that comes from that search. In other words, the Universe runs under the Universal laws and the entirety of the cosmological imprint of the architectonics of these Universal laws are architectured in this architecture of rationality and with and by which we have the ‘map’ to find our way around this infinite grid of learning, knowledge and wisdom illustrated, expressed and elaborated in the nursery of the Universal laws in the Universe in which infinite number of constantly changing variables are involved and in this our learning and knowledge are forever going to be miniscule so that our humility, must, forever remain infinite while maintaining our love of learning and searching and seeking to that same infinite level and degree. This is the only way for human minds to keep on developing and going forward and, with it, the more we develop the better we equip ourselves to better the human condition.

So, Dear Fellow Humanion, here you are at the fifth Appearance of this Conference and you wonder why is it an appearance or a phenomenon or representation. Because it appears in time and space and, then, it disappears for a year and comes back again. But where does it come from and where does it go back to? The idea of this Conference existed in some realm until it appeared in the imagination of Dr Green and he heard its prospect call and responded to it and, then, it followed the nine-step-realm path and became real, as first, then, second, then, third etc: but this real is still an appearance, a phenomenon, a representation, which is this that it appears as real in time and space or comes to existence, in this all existence is phenomenal and all real is temporal: in time, in space but the idea exists outside time and space and there this Conference is a numenon but we can not know it other than accepting it as ‘a priori’ because the existence or appearance of a triangle shape tells us that it was not here until it was drawn and it won’t be here after it was erased off and before this appearance and this disappearance where does this triangle exist? Where does it come from and where does it go back to? That is the ‘a priori’ of the appearance of the triangle, that it comes from that idea of a triangle and, as such, ideas, are ‘eternal’ and they are numena and not temporal but the appearances or phenomena or representations of this temporal Universe are all temporal. And, in this, we can go as far as to say that this entire temporal Universe, everything on and in it and all reality are just a mirror reflection or representation of the non-temporal numenon of this Universe from where all makes appearance on the mirror of reality made by time and space and having made the appearance from the numenon Universe it all disappears back to it. In this, that what is, let us say, Absolute Reality, is neither time nor space or it ‘exists not’ for existence always is in time and place or temporal. But the entire temporal Universe shows or, rather, directs or points us towards this numenon Universe by these appearances and disappearances and faces us to the non-existent numenon Universe, that we simply can bring ourselves to intuit to gather a sense of but can not bring ourselves to ‘know’ so far as knowing relates to and it always must, our perceptions, i.e, through the usage of physical senses, which all must and only work in time and space or in temporality. Therefore, what we call reality is only temporal reality, that arises out of Absolute Reality and it goes back to it again. In this the ancient philosophers, who termed this as Maya, as illusion, as phantom etc were not very far off, in which we find calling our temporal reality as mirroring an Absolute Reality’s existence without ever giving us the means to know about it because it is a world or universe of numena but all our human architecture of rationality brings us and faces us to this shore of Absolute Reality, that is unknowable but we can not, being rational, deny its ‘existence’ for ‘1’ can not exist unless it exists in ten decimal points or in 100 or 1000 or one million or one billion to infinitesimal and then, there comes the division in such a non-existent fragments, that there it all goes beyond our temporality but we can not but accept that this is how nano things get and from there they appear bigger and grow larger until they are ‘big’ enough for our senses to fathom them out! If, we believe one to exist scientifically and objectively we must and can not but believe that all these decimal and other fragments of this number exist and when, that existence shows us that it is arising but from a non-existent numena Universe we can not but accept that as ‘existing’ because if, it did not than this number one can not and does not exist for in this one dollar bill there are 100 dimes and each one of these dimes must exist as the one dollar bill exists; otherwise the one dollar does not exist and in this, hypothetically, this one cent can be divided into infinitesimal points and, these, nano fragmentary expressions of that one cent can not but exist, but at a point, they just simply become non-existent and at this point, where the ‘Absolute Reality begins and from there arises the temporal reality. We can not accept the Temporal Reality as existing in these phenomena or representations without equally accepting this unknowable Absolute Reality, that houses the Numena Universe and, this, we can not do simply because we see it as validated that this Temporal Universe is arising out of that Absolute Reality and having made their temporal appearances they fall back to that same Absolute Reality: we only can know this temporal but the non-temporal is unknowable but our human architecture of rationality brings us to this recognition that the mirror of the temporal Universe exists and shows the representations of the Absolute Reality from which the temporal reality arises out of and falls back to.

And in this nothing will ever happen or become part of reality until and unless we create such ideas, new ideas and, then, act and work to bring these ideas into becoming real in reality, in time and space so that their translation into reality better the reality and with this betterment our human condition is made better. This is the way philosophy brings about change and this is why no one can speak of making the human condition better without philosophy. Throughout ages people and human minds spoke of changing and make better of the horror of a capitalist system but Karl Marx was the first one to show the architecture of it as to how and why it ought to be changed, which became known by very many names but we stick to Marxism. That brought about change and it has advanced the human condition but it did not succeed for capitalism borrowed much from Marxism and became stronger and Marxism fell away. It did not and could not work because the incongruities, that remained in the way Marx went about resolving the inherent contradictions of capitalism could not be ignored: no one can make 2+2=8. Ownership and money remaining in existence can not but keep on creating and sustaining the opposite of liberty and bring about and advance inequality. It simply can not ever be done in keeping ownership and money: to establish humanity in liberty and at equality.

In this the most vital ideas or ideals, that must come to exist for humanity to reach a better human condition are liberty and equality: now, as soon as a Party becomes a super state and a state becomes a holy entity with endless might, power and wealth there can not ever exist liberty nor there can ever exist equality. Marxism could not achieve either vitals: liberty and equality: why could it not? Because so long there is ownership and so long there is money there can not exist liberty or equality because there are owners and not owners and people with money and without money etc. But to bring it to the best possible expression we use the metaphor of a gun: ownership and money create and give power to the person or body owning assets and wealth or money etc. This power is the gun so that there are the ‘with the gun humans’ and ‘without the gun humans’ and these two groups of humans are not the same nor can they ever be the same or equal. One holding everyone at gun point is the powerful and the rest are powerless and, in this, the powerfuls always determine, dictate and impose the terms of existence for the powerless. The only way these humans divided into two antagonistic camps can be made equal is to take the gun away. As soon as the gun is taken away liberty comes to all at once and equality follows suit instantaneously. The wind blows and the trees dance: at the same time. Wind does not blow the trees do not dance.

It does not matter who owns the means of productions so long someone or some body as an agency owns there remains the gun and so long there is the gun there are the powerefuls and there are the powerless. This is the philosophical incongruity Karl Marx did not get to resolve so that socialism or communism did not and could not and will not work but it has shaken the world and it has, despite all the bloodshed and devastation, made the human condition better for the world and for world humanity and showed the world that it is possible to bring about change to make better the human condition but all that has been engulfed back and absorbed into the monstrosity of capitalism.

But the point is this that ideas are brought about and put forward and we asses and question and evaluate and make better and advance and they grow and are taken forward and onward and from there begins the process of change. Without philosophy, without ideas there is no change and there can not be any change. The ideas brought about in Dehumanisation of Humanity, our work, was developed throughout the eighties, written in the nineties, some of that got published around that time and, then, some of these ideas were presented at one of this very Conference in 2005 as the work made appearance as a published book. Humanics was just appearing in them as ‘prospects’ but as time went on humanics and humanical ideas came forth out of the work and continued development of the work of Dehumanisation of Humanity and now the ideas of humanics, humanical society, human enterprise and human affairs management system in the name of humanicsovics etc are now here.

This is why, Dear Fellow Humanion, we must keep on gathering together and asking and raising questions and listening out for ideas and assess these ideas and question and evaluate them and this way we are going head towards new ideas for this current monstrous killing mechanism capitalism is strangling, dismantling, disfiguring and devastating the world and world humanity and in this everything is simply brought into becoming clogs into the giant monster so that the rich can keep on robbing the working humanity and they keep getting richer and they keep on sentencing the vast, vast, vast humanity with a live-in-life sentence of misery, agony and suffering.

And, the first part of this letter, that has, already, been written and published for your perusal, please, bear that all in mind, when you ponder about this live-in-life sentence of misery, agony and suffering of this desperate humanity and in all this, keep your ears on the ground and keep on hearing the desperate pleas of the suffering, suffocating and gasping humanity from across the mother earth, from across the devastation of the poverty-devastated America and the entire world and do not ever forget the ‘drum’ of that marching desperate human caravan, rushing and running towards that ‘non-existent’ sanctuary’, towards America but this caravan is everywhere and all-where and this capitalist monster simply can not hear these desperate ‘drums’ but philosophy must, philosophy must hear them and must not stop and must not falter for remember it is always the minority voice, that continues to exist far beyond its contemporaries. Socrates is the ultimate example. The entire ancient Greek apparatus of the establishment wanted to and did annihilate him but his minority and lone voice surpassed the entire ancient Greeks and keeps on going: this is the minority voice. There was just a lone and one Karl Marx. The world does not change because billions of people suddenly wake up and say: Today, we are going to change the world. No. The world changes because one Nelson Mandela begins to grow and finds obstacles, barriers and debacles everywhere and he follows what everyone does and studies law and goes to practice that law and, then, changing tense, he fell in love and he got married and had some children and, yet, he could not go on as, if, the reality, that he witnessed did not exist, that it did not matter and, so, he grew and asked and demanded and dared and challenged and developed ideas and that all went about and out and around and that inspired and encouraged and empowered others, hundreds of thousands of them and millions and millions of them and, then, this whole little one human being in this one little Mandela became that idea of the changed and better human condition and that idea now had become an immortal phoenix with millions and millions of wings and that phoenix was not only immortal but infinitely powerful. Nothing could stop it. This is how the world changes and made better.

And in this, challenge capitalism, this monstrous killing mechanism, in this, capitalism and all its mechanism and all, those, who support it, gives out this sense that this killing mechanism is the ultimate pinnacle of human development and this shows that this mechanism has reached this very point of death, that we spoke of earlier in relation to an arrogant person: What can you better in capitalism as they would pose because it is a beautiful thing: all workers and, only workers alone can do so, create worth or value and this mechanism robs it legally  off the creators and makes use and abuse of it all for the owners’ volition and self-satisfaction while the wealth creators, the vast, vast majority of humanity, serve a live-in-life sentence of misery, agony and suffering! And, the entire of this humanity of the wealth creators, do and must accept this life sentence of misery! Each year the economies grow because the workers create more worth and value to their economies and the rich harvest it all, even, more and the world’s working population gets poorer and poorer. How can such a monstrosity keep on existing? And in democratic societies, where the majority is supposed to decide how things are run? And here, Dear Fellow Humanion, we invite you to zoom in and focus on America. In this democratic country, this majority elects and can only elect either the Republicans or the Democrats and what either would and do do when reaching the ‘office’? This is supposed to be democracy, where the people can only elect one of the two, who are the same and neither can or will promote the interest of the electorate! And, they sing from the same song-sheet and tell the same mythology: the rich creates jobs and wealth. Let us give the gift of the entire GDP of a year of the American Economy to such a rich person on these two conditions: that she:he can not put this money in any interest paying account or any other investment feature so that this money does not have any added ‘growth’ simply because it is not in any mechanism to grow and that she:he can only invest this capital in a whole new business, whatever it, may be and spend all the money she:he has to prepare the business and ready it to do ‘business’ but she:he can not appoint or employ a single worker. In theory, this mighty new business, worth trillions of dollars, all ready to go, except there is not a single human being and no automation as replacement for human beings allowed, working at this giant business. Let this trillionaire now use this money, that she:he has put into this giant business organisation, to create job, growth and wealth. Let them stare a million years onto this giant structure and let them produce a cent out of it? They won’t produce a single cent, they won’t produce a single product or service as a commodity and this giant, despite being a worth of trillions of dollars will produce nothing. Further, if, this giant investment is left there for years and years and years, not only will it produce nothing but, also, it will depreciate its own value and soon no one would buy this giant of a business, worth trillions of dollars, for dimes.

The rich do not and can not create worth or value or wealth: it is always human work, human ingenuity and human creativity, that creates value or worth or wealth. And, capitalism, steals and robs it from the creators and sentences them with a live-in-life sentence of misery, suffering and agony. This is the truth. What is the idea, then? To bring this robbery to an end and begin a human affairs management system, that frees all humanity into liberty and sets them all as equals under the rule of law, where natural justice is what is civilisation: no one dies of hunger, no one suffers malnutrition, no one is homeless and every single human being has all the building-block foundational human rights and all that brings this monster capitalism under the law so that it serves humanity bring about the new public affairs management system, with which humanity creates, builds and bring about human enterprise in humanics. This idea: let us look at it and present it next to capitalism and its entire killing mechanism and let us begin.

Ideas, Dear Fellow Humanion, new ideas: bring about change: to challenge to change to make better. This monstrosity of a killing mechanism, this capitalism will ensure this world and this humanity become extinct unless we make better and change it towards a better human affairs management system and that is where we are seeking to gather all our questions and endeavours to gather that idea, that eternal phoenix of an idea with infinite power in its wings because it has inspired and encouraged and empowered vast majority of the dispossessed, powerless, disempowered and disenfranchised humans into believing that humanity is an infinity unfolding itself and in this definition of humanity they refuse to accept this miserable, horrendous, brutal, barbaric and monstrous human condition as something, that should continue to exist and cause the continued devastation, destruction and agony to humanity till it makes the entire human kind extinct. This, simply, is not good enough: bring about the idea and the world will change because people will become that idea and make it into an eternal infinite phoenix.

Once someone asked us to make a new colour and name it, that did not exist. We did not create that colour but found it exist and no one on earth had, probably, found this colour so that we created a new word for that colour: Imsonium. This idea of this colour, this name Imsonium did not exist: now the colour and its name do exist: Idea, Dear Fellow Humanion, from there, from the idea, from the origin, from the source, go and construct The Ideaphor. Do not ask what an ideaphor is: go about and construct it for you have infinite imagination, ingenuity and creativity for we are an infinity unfolding itself.

We wish you all a happy and wonderful Conference and send all our best for this wonderful conjoined souls: The Greens :::ω.

|| Readmore || 261018 || Up || 

 

 

 

 

 

 

The Problem of Philosophy: This Human Caravan: This Human Desperation: This Darkness of the Duality of Humanity That Looks Away Because the World Is Strangled by a Killing Mechanism Called Capitalism

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

|| October 23: 2018 || ά. The world has come to barely exist as a world, as a unified one entity, where barbaric butchery and merciless, meticulous and callous premeditated orchestration of evil takes place extra-judicially and while there are delivered all forms of barbarity, brutality, degradation and cruelties under the laws, that distribute and advance poverty and inequality to the vast majority of humanity suffering away in a live-in-life sentence, where the only judicial path, the path of international law, has been abandoned and all the ‘weakly-architectured world mechanisms’ have been progressively brought to their terminal ends since they now have only words, that are never translated into actions because these actions require resource allocations, that no one is willing to invest for, where might has become the right and right has been deleted from existence and where geo-politics enslaved the entire world, where the so called mighty are invariably waiting their turns, regardless of their might, to leave the theatre and as quickly forgotten as they came to prominence. This world had many a giant, who thought the world was theirs to be had and hold and dictate and direct: such as, Ronald Regan, Margaret Thatcher, Chancellor Helmut Kohl, Françoise Mitterrand, Mikhail Gorbachev, Indira Gandhi and the like. In today’s world, many won’t, even, recognise their names, let alone being able to remember their doings and the pretensions of their prowess. In this dark, dark world of Kafkaesque evils let us list a few:

01: Destroyed Libya is forgotten but there has developed a theatre of thuggery, anarchy and butchery, where it has been reported human beings are being bought and sold as slaves in makeshift salve markets to make money, where only God knows how many countless migrants and immigrants are being abused, neglected, tortured and made subjected to sheer and callous disregard to their human and biological needs and suffering in addition to routine torture, sexual abuse and maltreatment. From all over Africa and Asia desperate humanity followed whatever paths they could and ended up being there in horror-camps. They are not anyone’s concerns. They only make news, if, they find ways to cross the waters to reach Europe and die in countless numbers or, when rescued, they create political dramas as no one wants to take them in so that their ship kept being re-directed by one government to another and another. These human beings are forgotten. They are no one’s concerns.

02: Yemen: This brutal war has been going on for years, where parties are foreign, using this country as their ‘play-ground’ to have some experience to galvanise their prowess of being some kind of power: Saudis seeking to ‘embolden and train their’ prowess to become a local and regional power and, Iran, too, seeking to put up its muscles to be seen and counted. The cost is ongoing slaughter of this entire nation, which is being systematically and on an ever-going basis, slaughtered. This nation is being terminated. Hunger, malnutrition, dire consequences of all public amenities and infrastructures being destroyed people are paying the highest of price. The country and its people, callously and brutally, ignored by the world, face a famine, that stands to wipe their most vulnerable, the babies and children and the ill and the injured and disabled and the frail. The world has no time for this but its geo-political leaders have no problem making a buck or two in billions and trillions selling arms to these countries. Saudi Arabia has money and the world is queuing to sell it arms and ammunition and equipment.

03: Syria: Syria has been forgotten while this never-ending war keeps on ravaging the already dismantled, destroyed and devastated country, where there hardly any power of geo-politics is left outside it: everyone has gone in and in it everyone is making a dollar or two while there! And these desperate Syrians, who are under seize of ever going war, that has devastated the infrastructures, people are suffering on many levels while no one in the world gives a sand-throw to them. And the millions of Syrians, who were forced to leave their country, have been displaced in many neighbouring countries and across Europe and the world, in most of these places, they are doing nothing but wasting away: in Greece, in many places of Europe and in Turkey and other places. There is no mechanism to bring this slaughter to an end. There is no political process, there is nothing at all as, if, Syria and its suffering people do not exist. The world does not have any concern about them.

04: Afghanistan: Devastation goes on and there is no end in sight as to how many more years and decades the people of this desperate land will have to keep on paying the price through deaths, devastation and destructions. The world simply does not have an answer to this. Life has hardly any worth in Afghanistan for who remembers the human death counts as to how many are losing lives every day!

05: Iraq: Iraq is a raging and desperate theatre of valueless lives being lost as, if, there people exist in the belief that there are millions of Iraqis and some dying everyday does not change much! What else can the helpless people do: but players of the world are making money and quick and easy money, regardless of the on-going devastation. The world does not concern itself with that. The world powers have done their work and the destroyed Iraq is left for the Iraqi people to keep on paying the price.

06: Ukraine: This country’s integral part Crimea had been annexed from it illegally by Russia and the country had been going through this on-going conflicts and war and the people have been paying the price but the world has forgotten about them. They do not exist in the world map. Humanity does not much know nor care about the plight of these desperately abandoned people. Who are the Ukrainians for the world to worry about for the world is concerned about its own interest but what that ‘own interest is’ do not ask: because the answer is, when a species kills itself through ‘suicide’, it is nothing but a doomed species. This is what humanity is doing but this humanity has become a ‘hypothetical’ thing because where is humanity but nations and each of them is set against the rest, each is dug out into their geo-political ‘hole’ and they are not going to look up or out but ‘protect’ its interest, except none of them sees the logic: when the tsunami comes there is no force, that could protect anyone. When the blood is poisoned there is no barrier in the human physiology to stop it, isolate it and save itself: this poisoned blood is everywhere so that when there is a pandemic in Sierra Leone or in India there does not appear to have a ‘block’ to put around Sierra Leone or India to protect the ‘other nations and their interests’. But this world and this humanity do not see this. They are dug up and in, into their ‘hole’.

05: Nigeria: Where does one begin with Nigeria! A rich landscape, where the most devastating of all forms and manners of poverty destroy and disfigure humanity parallel to the gathered-together wealth to the tiny minority of the rich. Nigeria is a world of its own in terms how many countless issues and problems it has got and it is left alone and the rich are getting richer while the vast majority of its people are suffering and paying the price. Well, it is no one’s concern.

06: Somalia: The world does not much know that this country became two and in both there has been endless gang warfare and warlords are making money while so many Somalians are wasting away in many parts of Africa as refugees and migrants and there are the internally displaced. There are many efforts but in short, to hope for much to change for the better is very fragile and tricky at best.

07: Democratic Republic of Congo: A Failed and failing state, where desperation and callous abandonment are the only words one can come up with and there is no hope of things changing for the better. This is no one’s concern. The world goes on and, in this world, how many have heard or have time to find out about a place, called Democratic Republic of Congo, where there exists neither democracy nor ‘Congo’, if, the word refers to a place or people for it is these very people, who are paying the devastating of all prices.

08: Central African Republic: The same applies to this, where there centred all the nightmares and there appears no end to the strife and suffering people are going through.

09: In each African country there is desperation going on: yes, in each there are some people, who are rich and there are some middle-class people, who would say that there are much going on in these countries and the world has just decided to put the hungry and desperate Africa etc as they find it does not do justice to them. They are not like that but they do not accept that to the vast, vast majority of the peoples of these countries are perishing away in desperate conditions because many places, states and governments and public infrastructures are falling apart, people have no access to anything relating to and about hope: no employment, no healthcare and no housing and endemic corruptions are devastating it all: from South Africa to Kenya, from Ghana to Mozambique, from the Sahel Region to the rest it is the same: people or humanity have no power to influence anything and things are falling apart so that endless flow of desperate humanity rushing and running out through the most dangerous paths so to reach and find ways and means to earn some money to feed their families. This reality does not exist to the rich of Africa nor does it exist in the minds of the geo-political world. This does not mean there are not efforts and works going on to make better but these forces, seeking to make better are just flickers against the forces seeking to ‘capitalise and use’ all assets and wealth of these countries for themselves.

10: Burma: The world has no time about Burma and what its army and the army-controlled government have been doing to vary many sections of the very people of Burma. The world has already forgotten about the Rohingya millions spread in neighbouring countries and, particularly, in Baangladesh. The world has no time for this. Humanity, what humanity!

11: Asia is a diverse landscape, where there are rich countries and poor countries and the flowing humanity from the poor to the rich has kept millions of people seeking betterment and reaching a state of ‘servitude’ and working as migrant workers both as legal and illegal and these people are treated in ways, that can only be described as ‘acceptable slavery’. The world does not have any concern about them. And from these desperate people flows of humanity follow the trail to go and reach better places, Europe, Australia, Japan and so on and they keep on following dangerous routes. And, among these unfortunate human beings are the millions being in all the middle eastern countries, where they exist in a dystopian world, being treated as sub-humans.

12: Central America and South America have been falling apart: human lives have lost all value: violence, deaths and destructions of life have become the norm so that there can not exist natural human lives. This burning devastating conditions have been uprooting people from their places of origin and they are running away from their homes to safety, seeking to find a way out so that they can keep their family safe and work and feed and provide for them. This has been getting worse to the point that thousands and thousands of humanity have now been walking in this Caravan of Humanity, bound to the United States of America and they have crossed countries and they have kept on going and heading towards a hostile reception. But the world is oblivious to this. This is no one’s problem. This concerns no one. It is not a matter of America to open its gates and let the entire humanity of these fallen-apart countries come in and settle there. It is not possible for America to open its gates and let the entire humanity of the entire Central and South American countries into its territory. It is simply unsustainable. The world and America itself must register what is happening there, why and how and, then, try and seek to resolve the fundamental issues, that have caused this desperate state. But the world does not exist as such, as a unity of a whole. And, America, which America or whose America can one speak of or refer to! No. So that this problem is heading towards America and it will deal with it as its leaders think fit but what America does not accept is this: if, an artery has ruptured no surgeon can stop the bleeding and keep the patient safe unless and until, that ruptured artery is closed: and this closing can not be done superficially from outside, putting plasters on the skin and so on but must be attempted at the source, where the rupture is. That surgeon of the world does not exist. But they think that the migrants wasting away in Libya can be stopped in doing things in there: it shall not ever be resolved there but the places, where they originated from, where everything has fallen apart and so long that sources remains wounding and rupturing this humanity will keep running away towards safety. For this there can not but be a world, as one unity and it can not but look, accept and understand the whole world’s problems and seek to deal with them at the source. But that world does not exist, that humanity does not exist: we all exist as countries and nations and blocks and bundles, each stuck up and dug out and in: into our geo-political ‘hole’.

13: While Racism, Fascism and Nazism Advance: the entire world has fallen into the darkness of this new emergence, rise and advancing of racism, fascism and nazism and they are not just happening in Europe and America: they are happening everywhere: in essence, these forces have been marching and advancing and the world is getting further into the evil and darkness of these forces. They are calling them populist and this and that: but these are anything but populist: they are the racist, fascist and nazis, except they have different origins and sources but they share the same darkness: the darkness, that arises out of and feeds the ultimate sociological evil.

14: Palestine and Israel: These two peoples have fallen away from the table and they have set their existence directly opposed to the other and the world has forgotten about the desperate state of the people, of the humanity of Palestinian territories while the Israeli state and government have gone towards the extreme and the same extreme forces in the Palestinian territories have found favour in the desperate population and in this moderate forces have been losing ground. The world is divided in camps: Israel supporting and Palestinian supporting but is there a mechanism in the world to encourage, support, inspire and invite and offer active-engagement with and to these two peoples to seek and achieve peace to bring an end to this ever-going hostility between these two peoples? None, which means this goes on and keeps on devastating the human condition for both the Palestinians and the Israelis. But the world does not much have time for this.

15: America and Russia have fallen out into a state of power struggle and power play and concentrating on advancing their geo-political standing and new arms race and nuclear arsenal build up will follow. This can not but be dangerous way into a future, where hostility will be invested in so that resources will be wasted in funding that brewed hostility and that way humanity will suffer its consequences for resources are scarce: that allocated to weapons and arsenal can not be invested in education and health etc. This can not but be a dangerous development in relation to all the dangerous states going on in the world.

16: China has become a world economic and political power and it is expanding and demonstrating its might and prowess creating a great deal of problems with many places of earth and, yet, it does not find means to lead and bring about a change in geo-politics. It has got itself dug in and stuck in, into the geo-political hole, as well as, the all others. And in this endless number of peoples, that are minorities in China are paying the price for this.

17: Australia and New Zealand have been isolating themselves and concentrating too much away and into themselves that the countries are being devastated by this in the long run. These places have so much problems and issues, that they are unable to deal with because they have their developed system, which is more or less still ‘colonial’ in nature and there exist two types of Australia and New Zealand: one is white and the other is the other, non-white and the lesser Australians and the lesser New Zealanders. Racism is rife in these places but the most worrying is the existence of it in that ‘colonial mind-frame’ of the institutions. These are two of rich countries of the world but they do not see themselves connected to the world and world humanity and it seems they appear to exist in a ‘bubble of their own’. Yet, they are all capitalist countries and all, that capitalism is, their peoples have all the ‘gifts’, that this capitalism can bring about and distribute.

18: Europe: there are many Europes: but what all of these countries have in common is that it houses the most disempowered peoples on earth for it disempowered the peoples with systems and mechanisms, that have sold themselves to the architecture of capitalism so that there exists the vast multitude of the non-working poor and working poor and the vast majority of the peoples of Europe are homeless for they do not own their homes: they either rent or they have a home mortgaged so that people are simply existing to pay off the bills and their mortgage and most in this category of people are sustaining an on-going material poverty. These rich countries have ‘contained poverty’ into a social security system, that simply ‘supports people’ to waste away. Poverty and homelessness, rough sleeping, unemployment and unemployability and many other faces of inequality and poverty are ravaging Europe and some of these have been feeding the rise of the fascist, racist and nazi forces to advance. But Europe portrays a mythology, that everything in Europe is all mythical heavenly: it is all but. And minorities of all sorts are different kinds of citizens of this Europe. In this Europe the working people are queuing at food banks, children and young people are living in poverty and homelessness is rising and rough sleeping has been expanding and people are dying on the street rough sleeping. These are the horror, that not many are interested to speak off or write about. And, in this Europe, the mess, the devastation and the damage done to the economies by the financial crash, the very poor and working poor, the vast majority of the all the peoples of Europe, have been sentenced to pay for this crash, that they have been paying ever since. 

19: The entire economic, political, judicial, social, cultural and spiritual domains is now strangled into becoming nothing but the tiny minority of the rich forming a ‘dictating, directing and imposing’ shark-pool of the rich and the overwhelming majority of humanity, regardless of where on earth they live and exist perish away into the most desperate conditions: what we called the live-in-life sentence: of misery, suffering and agony. Homelessness, rough sleeping, no-education, no healthcare, unemployment, unemployability, no-social security protection, no pension, no social care support for the vast majority of the world. In advanced countries things are falling apart. A whole lot of advanced countries, rich economies have fallen into this devastating state, where they have been creating sociological squalor, where the poor are paying the hardest of price.

This does not even begin as to the horrendous, brutal and desperate human condition devastating, dismantling and disfiguring the world humanity all across the globe: poverty, hunger, malnutrition, severe and acute malnutrition, unemployment, unemployability, destitution, no education, no right to education, no right to healthcare, homelessness, rough sleeping, wasting away in shanty towns, no access to safe and clean drinking water, no access to safe sanitation, dying of toxic air and other pollution and the list goes on and on and in this millions of human beings are dying and paying the price of this killing mechanism, called, capitalism. Take just United States of America: And there can hardly be any better and ideal country than this to stand and show the utter, sheer and overwhelming incongruities of this killing mechanism, called, capitalism and as part of it stand the Republicans and the Democrats in their cut out subscription to this mechanism and it does not matter how desperate the state is, following each election, the disempowered humanity of America finds that this America is being run by ‘this’, running the devastation of capitalism or by ‘that’, which is exactly like ‘this’, running the same devastation of the same killing mechanism of capitalism. The difference there is none between them in which one is ‘this’ and the other is ‘that’, under both the rich gets richer and the poor gets poorer and human rights fall apart and lives have no value because guns have the power and ‘we the people is simply a myth’, that both groups claim to use as good slogans.

In this, where do we begin: who shall we seek to call towards to acknowledge this desperate human condition and state and get to the task of doing something to try and to seek to do: to change, to make better? There is no one and no body: no person or persons nor is there any body or bodies. Nothing. Does this mean that we are doomed? If, we believed that we are: we would have saved the energy and time and not write this to begin with. Then, how do we begin? Where do we? Well, here, right here: philosophy is where we begin. There can not but and must arise a ‘political force’ in each of these countries, in each of these nations and in each of these peoples, that, together constitute the world and world humanity, that sees, accepts and acknowledges that this world, in this geo-politics, this waste and punishing human condition and human existence is nothing but a life-sentence of misery, agony and suffering and it simply is unsustainable and it can not go on: to begin with, if, it goes on, there is only one way out for this world and this world humanity: extinction. This is the beginning for this new political force: that it acknowledges this and, then, it further asserts that: no nation on earth, no country on earth, no people on earth, regardless of how big, mighty or rich or well off they are, can exist on its own without regard to the rest of the world and world humanity for this whole world and all humanity is ‘tangled up’ in infinite number of ways so that they can not exist well unless they exist well together.

These two beginning points, then, set this political force towards the next step: that each of this force looks out and sees, identifies and unites with the same force, that is in each nation, people and country and they all share this vision that a new world, a new human condition and a new universal identity, body and power must come to exist to replace this dysfunctional, killing mechanism and set about for a new humanity in a new world based on the unity of humanity as whole as one and nothing but one: in this a country is good because it is part of a good world: a country, a nation and people is and can not but be good were there to come to exist a good world run as one for the nurturing, fostering, developing, sustaining, enhancing, advancing and empowering all humanity as persons, as families, as communities, as societies and as peoples, as nations. This means that these political forces are formed and they gather together but they are not seeking to just take over their ‘own governments’ but they are seeking to architecture a better world, better human condition and to create a world: run, fostered, nurtured, developed and led under the rule of law.

This future is a must for this horrendous human condition to be changed. There can not but be unified and universal working together: so that things can change: the forces, that are there, say, in America: the Republican and the Democrats: they are not going to change America because they subscribe to the same America, that exists now and this America is where the vast majority of humanity exists and perishes away serving a live-in-life sentence in poverty of all forms and kinds and in increasing and ever growing inequalities. The same applies to all other countries. New political force is required but this political force is not gathering together and they are not working together and that is why each democratic exercise to change things bring about the continuation of the same horror of the same horrendous public affairs management system, the killing mechanism of capitalism and, here, we state that socialism, that came and did its work and gave in and finished the experiment: it is not going to work. This requires a vision and architecture, that is far beyond capitalism, far beyond socialism but to the wider space of the wider future: this new political force must work to liberate humanity by establishing equality and liberty at once, under the rule of law.

To achieve liberty this forces must achieve equality and as soon as all humans become equal they instantaneously become free at the same time: and, this can only be done through eradicating ownership and money so that ‘the power’, the ‘gun’ created by the ownership and money, is taken out so that there is no one with a gun and, therefore, everyone is now free of the fear of that gun and so are they equal: and this ownership’s disappearance happens because now all the ‘assets and wealth or means of production’ belong to all humanity equally under the law at all times. No one, that means no person or persons or bodies made by person or persons own anything nor any other body, such as, any agency made by people, such as, a state, a government, a college or this or that or a party or a group or a committee or a polite bureau can own anything.

The earth belongs to the whole humanity and this belonging is exercised by each ‘group of humanity’ geo-located in a valid unity, called, a country, a people, a nation. This is the future, what we call humanics: but before we get to humanics we must bring capitalism under the law: so that it serves the peoples and help them build and foster the necessary development and architecture towards reaching that state of humanics. To end all the brutal inhumanities and cruelties capitalism has sentenced us to perish away by all we need is to bring this capitalism under the rule of law and through it establish the Building-Block Foundational Human Rights for all humanity and by this end all forms and types of poverty and cruelties, that capitalism distributes and begin the end of capitalism and walk towards building humanics.:::ω.

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V PRAT Conference 2018 New York: October 26-27 Calls for Submissions: By September 05

 



|| August 18: 2018 || ά Mass incarceration in the United States has become a dehumanising force that is de-stroying the very fabric of society. Many young lives have wilted and many more are languishing in the penitentiaries for minor offenses and too often for no offense whatsoever. The racialisation of the criminal injustice system has resulted in the separation and impoverishment of families and the decimation of neighbourhoods.

In many communities one of the greatest barriers to a decent education is the de-praved influence of the prison-industrial complex. For human beings to flourish, it is essential that they receive a “universal” form of education capable of nurturing the emotional, psychological, physical and intellectual growth of the whole person. To bring about a humane society, we need to change the trajectory currently leading to mass incarceration, redirecting it toward universal education and potentially recast-ing the social, political, and economic structures of the country. For such transform-ative education to take hold, we must eliminate pedagogies of oppression and repres-sion and free intellectual inquiry from established forms of monopoly control.

Consequently, at the conference we will seek to move beyond policies to effective practice, by exploring such difficult questions as the following:

:Can universal education unlock an entrenched system of unjust laws?
:Can uni-versal education serve as an essential instrument both in reversing criminalization of the poor and in eradicating the prison-industrial complex?
:Can education be emancipated from cultural imperialism?
:Can effective resistance be mobilised against harmful institutional models, such as zero tolerance policies and high-stakes testing requirements?
:Are we suffering from a poverty of imagination among many educational “reform-ers?”
:Can awareness of available “best practices” encourage more innovative thinking?
:To what extent can socio-economic relationships, political systems and cultural productions be redirected toward empathy, community, cooperation, and human dignity?
:Can we truly succeed in building a just and humane society?

If, you plan to present, please, send a title and a brief abstract to: J. Everet Green at everet at verizon.net by September 05: 2018.

Conference Venues: Friday, October 26, 10:00 am to 18:00: Graduate Centre of the City University of New York. 365 Fifth Avenue.
Saturday, October 27, 10:00 am to 18:00: May Day Space in Brooklyn, 176 Saint Nicholas Avenue::::ω.
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Call for Submissions for the Conference: The Fifth Annual Philosophy and Religion Conference in Africana Traditions 2018 in New York: From Mass Incarceration to Universal Education: Unlocking the System: October 26-28

 

 

 

|| August 07: 2018: PRAT Philosophy Conference News || ά. According to PRAT  Conference, ‘’Mass incarceration in the United States has become a dehumanising force, that is destroying the very fabric of society. Many young lives have wilted and many more are languishing in the penitentiaries for minor offenses and, too often, for no offense whatsoever.  The racialisation of the criminal injustice system has resulted in the separation and impoverishment of families and the decimation of neighbourhoods. 

In many communities one of the greatest barriers to a decent education is the prison-industrial complex.  An education, that takes into consideration the emotional, psychological, physical and intellectual growth of the individual is essential for human flourishing.  To accomplish this, we need to change the trajectory currently leading to mass incarceration, by redirecting it toward universal education, ultimately, transforming the social, political, and economic structures of the country.  To engage in this process of transformation, we must eradicate monopoly intellectualism and pedagogies of oppression and repression.’’

The Conference further said, ‘’Consequently, at the conference, we will seek to move beyond policies to effective practice, by exploring such difficult questions as the following: Can universal education unlock an entrenched system of unjust laws? Can universal education serve as an essential instrument both in reversing criminalisation of the poor and in eradicating the prison-industrial complex?

Can education be emancipated from cultural imperialism? Can effective resistance be mobilised against harmful institutional models, such as, zero tolerance policies and high-stakes testing requirements? Are we suffering from a poverty of imagination among many educational ‘reformers’?    

Can awareness of available ‘best practices’ encourage more innovative thinking? To what extent can socio-economic relationships, political systems and cultural productions be redirected toward empathy, community, co-operation, and human dignity? Can we truly succeed in building a just and humane society?’’

Those, who are interested to make a presentation at the Conference, are invited to send the title of the presentation with a brief abstract to Dr J Everet Green at everet at verizone.net by August 31.

Conference Venues: Friday, October 26, 10:00 am to 18:00: Graduate Centre of the City University of New York. 365 Fifth Avenue. NY, NY 10016

Saturday, October 27, 10:00 am to 18:00: May Day Space in Brooklyn, 176 Saint Nicholas Avenue, NY 11237.:::ω.

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The Fifth Annual Philosophy and Religion Conference in Africana Traditions 2018 in New York: From Mass Incarceration to Universal Education: Unlocking the System: October 26-28

 

 

|| July 24: 2018 || ά. The Fifth Annual Philosophy and Religion Conference in Africana Traditions 2018, discoursing on the theme of From Mass Incarceration to Universal Education: Unlocking the System: is taking place on October 26-28, from 10:00-18:00 in NYC The Conference is free and open to the public and everyone is invited to join in this endeavour to seek to create a more just and humane society.

The Conference will explore, ‘’From Mass Incarceration to Universal Education: Unlocking the System: Mass incarceration in the United States has become a destructive force that is destroying the fabric of the society. Many young lives have wilted in the penitentiaries for minor offences and too often for no offence whatsoever. The racialisation of the criminal injustice system has resulted in the separation and impoverishment of families and the decimation of neighbourhoods.

In many communities one of the greatest barriers to a decent education in the prison industrial complex. An education that takes into consideration the emotional, psychological, physical, and intellectual growth of the individual is essential for human flourishing.

To accomplish this, we need to change the current trajectory from mass incarceration to universal education, ultimately transforming the social, economic, and political structures. Join us in this endeavour to create a more just and humane society.’’

Friday: October 26: 10:00-18:00: he Graduate Centre of The City University of New York: Rooms 9204:9205: 365 Fifth Avenue, b:n 34th and 35th streets: New York 10016

Saturday: October 27: 10:00-18:00: Mayday Community Space: 176 St Nicholas Avenue: Brooklyn, NY 11237: info at maydayspace.org: L Train to DeKalb Ave:

The Conference is sponsored by The Centre for Place, Culture and Politics of the Graduate Centre of the City University of New York and HUMANITAS: The Africana Ethical and Cultural Society.

 

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Monopoly Intellectualism and Emerging Black Intellectual Traditions

 

 

 

|| July 17: 2018: J. Everet Green Writing || ά. Consideration will be given to the influence of the BAM (Black Arts Movement) and the emergence of African American Studies in the intellectual arena and the hope that this new discipline would find permanent intellectual roots in institutions of higher education.  But this premise was based on a lack of understanding that the foundation of the dominant intellectual tradition, to some extent, was based on the negation of other traditions and the conceptual framework of the philosophical self-understanding of the history and content of the discourse of many elements or strands of Western thought was built on the falsification of the cultural development of peoples of Africa, Asia, and the Americas.  Ideas are born in the context of cultural and political movements, and as a consequence, are never neutral, and their employment and sustenance are always within the context of power relations. 

Any cursory reference to the history of ideas, Babylonian, Greek, Egyptians, Romans, Europeans understanding of themselves in relation to other nations, peoples, culture find expressions in their philosophical ideas as preserving and exporting a vision of themselves and the world.  A primary mission of the institutions of nation states, empires is maintenance of a certain kind of social order and to preserve that order as one of uniqueness and exceptionally.  The promotion of cosmopolitanism is always related to particularism—Roman citizen, French, Dutch, Spanish, English, etc.—European.   The rise of nationalism has been merely a sibling rivalry within the family that promotes intellectual monopoly as evident in the enlightenment whether German, French, or English or the revolutionary ideas of the Nineteenth Century and Twentieth Century—Darwinian, Marxian, Freudian.  All these ideas, for the most part, have been used to promote a view of the world that solidifies a monopoly within educational institutions at all levels of social organization.  To be a Roman citizen is to be institutionalized with a certain view of the world irrespective of ethnicity—the same to be an English, or French or American.  There has always been ethnic self-assertion over a period of history—sometimes ruthlessly suppressed or treated with benign neglect depending on the perceived threat or lack thereof by rulers of state.  For the most part, many within these sub-groups proudly bear the insignia of their overlords as some of us proudly recite under British imperialism, “Rule Britannia, Britannia rules the waves”, “the sun never sets on the British Empire”. 

In the American experience, this self-assertion found fertile ground and international appeal in the Garvey Movement—One Race, One God, One Destiny and fired the imagination of a people, to such an extent, that in spite of retreats and even reversals, continues its forward march.  The aspirations of the sixties and seventies movement and its attendant pockets of success in a few academic institutions today is part of that self assertion of the early Twentieth Century as well as fields of gender, and ethnic studies.  This quest for cultural sovereignty primarily within the context of the black experience has been merely a side show as academic institutions continue to exercise intellectual monopoly in the service of empire.

Monopoly is exercised in a number of ways including the most obvious of canonical text representations.  Along with obvious perennial inclusions of the Plato Aristotle, Aquinas, Descartes, Kant, Hume, Hegel, Marx, etc., there seems to this arbitrariness to this selection of inclusion and the general survey of typical undergraduate introductory courses in the discipline of philosophy is quite instructive or history for that matter.  The concept of the market place of ideas as an open forum which generates certain kinds of egalitarian free exchange is no different from the myth of free trade in the economic sphere.  Academic institutions, for the most part, irrespective of lofty mission statements are there to preserve a world view and work towards the maintenance of a certain social order while at the same time strive to give the appearance of free exchange and the sovereignty of intellectual freedom.  The pretense of cultural and intellectual diversity is readily exposed when the content of curricula is examined.    Officialdom continues to make selections of the tried and the true representative figures over the centuries and, for the most part, works of those outside the official canons are regulated to special topics for consideration. 

As we face continuous economic contraction, there will be reversals of even the minute gains that have been made in terms of other voices being heard in academia.  Consequently, the battle over ideas is not merely an intellectual one, but economic, cultural, social, and political.  The free flow of ideas is exercised within the constraint of decision making within the institution as to who will be hired, who will be fired and many times how the general public will respond to these ideas.  In many instances, it is not a matter of right or left but how to maintain social order within and without the academic community especially since knowledge transference has become a commodity like any other.  Many in the movement—sixties and seventies—understood clearly that education as a revolutionary weapon for cultural transformation would have to be cultivated outside of the monopoly of the major intellectual institutions and many set out to accomplish this task at the community level.

We are at the threshold of another revolution that might just put a dent in the intellectual monopoly by opening up a new vista on the information super highway.  Out of the confusion of the internet chatter many more voices will be heard.  Until such time, (if that is at all possible given the ruling capitalist class to harness all technological advance within its control) there is hardly any possibility that there will be any real opening to intellectual diversity in higher education especially as stated already that most of the ideas that are popularized are not culture neutral but are the most part related to who benefits and under what conditions. Case in point is the scramble for research grants and what topics are considered worthy for these endeavors.

Since intellectual monopoly is all part and parcel of socio-economic structures when different ideas intrude on the revered canons and canonical figures this is perceived by many within and without academia as an assault on the established way of life, namely, social and economic structures.  It is naïve to believe that one should get a hearing merely because of the persuasiveness of one’s ideas especially when it goes against the grain of the established order.  Intellectual monopoly, in its present form, will experience change when the legitimacy of the present social arrangement is called into question and new ones are formed.  Many institutions that profess democratic ideas—free flow of information—stand scandalized by their suppression of dissenting voices and leaders within the institutions are always engaged in delicate and sometimes dangerous balancing act between maintaining social order and promoting the free flow of ideas always relating decision making to economic forces and the preservation of institutional traditions. 

In this context, intellectual traditions are conceived on a sliding scale of importance and relevance to those who are at the commanding heights of preserving what they conceive to be central to their conception of excellence and maintenance of social order.  The belief by many that politics should not be a part of the screening and hiring of academic practitioners have a completely unrealistic idea of the hidden and many times quite overt reason to be of these institutions.  As currently structured it is most difficult to conceive egalitarianism in the market place of ideas in institutions of education. 

The question is: What would a democratized institution look like both in terms of polity and curricula in what some perceive as multicultural society?  Whose narratives are woven in the history of philosophy, psychology, mathematics, religion, etc.? What is the relationship of production in these departments?  These are old questions that have been rehashed continuously.   Must the ruling ideas always be of the ruling class?  As one can see these are not merely academic questions, but the response might very well determine who shall eat and who shall not eat not only among academic practitioners, but whose work will determine national and international policies.  Irrespective of the numerous claims about the purity of reason, many of us can see clearly the embeddedness of culture, tradition, and even personal idiosyncrasy in the voices that are being heard.  Many of us as human beings like to experience some element of cultural affinity or connection to the information that we appropriate.  As a result, democratization at all levels content, curricula, personnel, is considered an intellectual birthright.

What we are saying is that intellectual monopoly is at the very foundation of the state apparatus including economic and political structures, and academic institutions are mere conduits fulfilling the function of the state and for the most part students are consumers of state-controlled commodities.  The history of academia is replete with incidents of self censure when faced with unpopular ideas that meet the disapproval of the watchful eyes of the state.  Many arguments that have been developed for keeping politics out of academia are quite interesting but based on false premises since a primary function of these institutions is to find justification for political and social systems and to train leaders for the maintenance of the political order.  Consequently, in the final analysis, it is a question of whose ideas are worthy of investigation, appropriation, and dissemination and whose are merely of “academic” interest to present with perfunctory remarks and ultimately rejected.

Our tepid attempt to hold academia accountable might be the result of the failure of nerve to confront the state apparatus as a whole. What is the role of academic institutions vis-à-vis the state apart from perfunctory mission statements?  Should these institutions be in the business of cultivating civic virtues as end in themselves or should these virtues be a way of enhancing policies or goals of the state?   We are always confronted with the perennial question from Plato to the present as to what is the individual relationship to the state and under what condition virtue ethics should be practiced as well as when state power should be respected or confronted.

The Black Arts Movement was self-consciously political and utilized cultural forms as a weapon against oppression.  Exponents fully recognize that their political and social philosophy and intellectual mission would not be accommodated in academia since, for the most part, many of these ideas were in direct confrontation with state power and these modes of thinking would never get credentialized in “respected” institutions.  Because of the ferocity of the critique of cultural imperialism and intellectual militancy of this movement, accommodations were made by instituting Black Studies Program on some campuses, but their legitimacy is always questioned both from an intellectual and policy point of view and the fact that many remain merely programs today irrespective of credentials is a testimony to the enduring influence of the hegemony of cultural intellectual monopoly.  One is fully aware of the constant debate of costs benefits of programs or departments but from an institutional point of view the resistance for autonomy of these programs is without question. 

Whether one is engaged in quantitative research or engaged in expository rendition of historical themes is immaterial to the resistance received from policy makers and academicians.  In the culture of free market, some academic disciplines might just allow to die and as the saying goes, “Last hired, first fired.”  

The Black Arts Movement was not merely an insurgency phenomenon delivering broadsides to established institutions, but self-consciously exercising the positive affirmation of the black experience.   Irrespective of internal contradictions and sometimes outright propagandizing, its lasting effect is quite evident in institutions nationwide, whether Harvard, Temple, San Francisco State.  Consequently, its pioneering vision and intellectual militancy provide an occasion for celebration forty years later and in spite of reversals, there is a modicum of legitimacy of the study of African and African American experience. 

The suspicion and sometimes ridicule by some establishment scholars white and black of the Afrocentric movement is worthy of investigation as to the assumptions and self understanding as to what constitutes appropriate intellectual research in light of the fact of the historical and cultural environment that has given rise to the acceptance of Black Studies in academic institutions. The question of legitimacy and normitivity is always related to certain assumptions about what constitutes good academic research and related to questions of value appropriation. 

Culture wars are nothing new as is evident to any student of intellectual history whether in ancient Greece amongst realists and idealists, medieval fathers, Sixteenth Century reformers, enlightenment rationalists and empiricists, Nineteenth Century radical and iconoclasts.  What is new is the self assertion of a movement representing a tradition that was considered not worthy of any serious intellectual consideration. Since all intellectual traditions are merely cultural self understandings, to affirm a tradition that has been cemented in consciousness as a kind of radical otherness that pollutes the body polity involves a deliberate re-examination of one’s understanding of philosophical anthropology.

I submit that doing successful field work in a tradition involves a certain level of appropriation.  Therefore, it is not merely a matter of who is doing the research in a particular discipline and in this case, Africana Studies, but also the level of proximity to the discipline, namely, appropriation.  On a more practical note, the priority given to many disciplines is also related to the place on the world stage, the land, history and culture from which these disciplines are derived.  Therefore, from time to time, there are certain externalities that push what is worthy of intellectual consideration at different times in intellectual, political, and economic history. 

What were these externalities that gave rise to the establishment of Black Studies and the waning of many of these programs today?  Can some of these programs survive without another insurgency? Why have some of these programs not moved from insurgency mode to consolidation?  These are not merely academic questions but are related to national policy, institutional polity, managerial skills within departments, economic and political stagnation on the continent of Africa.

There is now an urgent need for a collective reassessment of the disciplines of African and African American Studies from a historical perspective.  If we assume that the discipline is worthy of study for its own sake, what approaches should we consider as central to its methodological interpretation, namely historical, philosophical, psychological, scientific, and how it is related to and different from other disciples known as ethnic studies.  What are the possibilities of cooperating with other disciplines, such as, Chicano Studies, Women’s Studies, Irish Studies?  As the discipline moves towards further consolidation, consideration needs to be given to the whole question of its intellectual identity within academia.  Consequently, the debate around program versus department needs to be critically reassessed in the interest of the future of the discipline.

Although there are external factors that contribute to methodological and administrative questions within some programs and the discipline as a whole, the continuous movement towards consolidation should be of permanent importance.   In this period of consolidation, not discounting the significance of ancient African civilization one must fully recognize the event par excellence that has shaped the American experience and the emergence of this discipline, namely, the institution of slavery and its aftermath.  To continuously revisit the source and reassess its impact on the methodology, content, and assumptions of our current discourse is of paramount importance.  African American Studies is eminently situated to explore, investigate, and interrogate our self understanding of being American.  The novelty of this discipline because of its historical roots is the ability to explore the American experience applying the tools of philosophy, psychology, history, literature, etc. 

Part of its intellectual richness is indeed this mosaic of multi-disciplinary applications.  This intellectual agility should serve it well in the midst of the current climate of retrenchment in many departments in the humanities.  In spite of unexpected reversals, there is still much to celebrate these forty years after the intellectual uprising of 1968. :::ω.

[1] Harlem Writers Guild, led by John O. Killens  See Magic to Juyu : An Appreciation of the Black Arts Movement, by Kakamu ya Salaam.

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On Philosophy

 

And were we not saying long ago that the soul when using the body as an instrument of perception, that is to say, when using the sense of sight or hearing or some other senses, for the meaning of perceiving through the body is perceiving through the senses, were we not saying that the soul too is then dragged by the body into the region of the changeable, and wonders and is confused; the world spins round her, and she is like a drunkard when under the influence?................

But when returning into herself she reflects; then she passes into the realm of purity, and eternity, and immortality, and unchangeablenss, which are her kindred, and with them she ever lives, when she is by herself and is not let or hindered; then she ceases from her erring ways, and being in communion with the unchanging is unchanging. And this state of the soul is called wisdom? ...............................

And what does this mean but that she has been a true disciple of philosophy and has practised how to die easily? And is it not philosophy the practise of death?

Socrates The Trial and Death of Socrates : Plato; Emma Woolerton: Translation: Benjamin Jowett

If, thirdly, the question is asked, whether we may not at least think this being, which is distinct from the world, in analogy with the objects of experience, then our answer is: Certainly we may, but only as an object in the idea and not in reality, that is only insofar as it remains a substratum, unknown to us, of the systematic unity, order and purposiveness of the arrangement of the world, which reason is obliged to adopt as a regulative principle in the investigation of nature. Nay, more, we need not be afraid to allow certain anthropomorphisms in this idea, which are helpful to the regulative principle of our investigations. For it always remains only an idea, which is never referred directly to a being distinct from the world, but only to the regulative principle of the systematic unity of the world, and this by some schema of this unity, namely, that of a supreme intelligence as the author of it according to wise purposes. It was not intended that through this idea we should think what this original ground of the unity of the world is in itself; through it we were meant to think how to use this ground, or rather the idea of this ground, relative to the systematic use of reason applied to the things of the world.

But, surely, people will proceed to ask, we can, this way, admit a wise and omnipotent author of the world? Without any doubt, we answer, and not only can we, but we must presuppose such an author.

Immanuel Kant: Of the Final Aim of the Natural Dialectic of Human Reason, Transcendental Logic : Transcendental Dialectic: Critique of Pure Reason, Immanuel Kant: Translation: Marcus Weigelt 

The chances are that were a community of good men (people) to exist, the competition to avoid power would be just as fierce as the competition for power is under the current circumstances. In such a community, it would be glaringly obvious that any genuine ruler really is incapable of considering his  (her) own welfare, rather than that of his (her) subject, and the consequence would be that anyone with any sense would prefer receiving benefit to all the problems that go with it .

Plato Republic, Plato: Translation: Robin Waterfield

We have considered the great multiplicity and diversity of the phenomena in which the will objectifies itself; indeed, we have seen the endless and implacable struggle with one another. Yet, in pursuit of the whole of our discussion so far, the will itself, as thing-in-itself, is by no means included in that plurality, that change. The diversity of the (Platonic) Ideas, i.e, gradations of objectification, the multitude of individuals in which each of them manifests itself, the struggle of the forms for matter- all this does not concern it but is only the manner of its objectification, and only through such objectification has all this an indirect relation to the will by virtue of which it belongs to the expression of the inner nature of the will for the representation. Just as a magic lantern shows many different pictures but is only one and the same flame that makes them all visible. So in all the many different phenomena which together fill the world or supplant one another as successive events, it is only the one will that appears, and everything is its visibility, its objectivity; it remains unmoved in the midst of this change. It alone is the thing-in-itself; every object is phenomenon, to speak Kant's language, or appearance.

Arthur Schopenhauer: The World As Will And Representation, Volume 1: Arthur Schopenhauer. Translation: E.F.J.Payne

But finally here I am, having insensibly reverted to the point I desired, for, since it is now manifest to me that even bodies are not properly speaking known by the senses  or by the faculty of imagination, by the understanding only, and since they are not known from the fact that they are seen or touched, but only because they are understood, I see clearly that there is nothing which is easier for me to know than my mind. But it is difficult to rid oneself so promptly of an opinion to which one has accustomed for so long, it will be well that I should halt a little at this point, so that by the length of my meditation I may more deeply imprint on my memory this new knowledge.

René Descartes: Meditations: René Descartes: Translation: Elizabeth S Haldane and G.R.T. Ross 

It is said of certain plants that they must form hearts; the same must be said of man's:human's love; if it is really to bear fruit and consequently be recognisable by its fruits it must form a heart, love, to be sure, proceeds from the heart, but let us not in our haste about this forget the eternal truth that love forms the heart. Every man:human experiences the transient excitements of an inconstant heart, but to have a heart in this natural sense is infinitely different from forming a heart in the eternal sense. How rarely the eternal gets enough control of over a man:human so that the love establishes itself in him:her eternally or forms his:her heart. Yet it is essential condition for bearing love's own fruit by which it is known.

Soren Kierkegaard: Love's Hidden Life: Works of Love: Soren Kiekegaard. Translation: Howard and Edna Hong.

||  See the progression that has been made in temporal things. When I was growing up, all the way that we could travel was with oxen, horses and sloops. These things have all come for our benefit, but don't give God any glory, or you would not want to go back to the awful system of hanging. The advocates of such a barbarous thing have murder in their hearts. Remember the things I say to you in this capitol tonight will never die. He who sanctions the crime of hanging will have to answer for it: Sojourner Truth.

The Thousand-Ruby Galaxy or M83:NAOJ-Image.

|| The Humanion: There can never be an app that will replace a surgeon doing the surgery nor there can ever be a bridge built, symphony composed, epic written, painting painted by a machine. Reading is such a vital thing in pursuit of knowledge for without reading knowledge is rudimentary.

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Philosophy: The Mind That Rises to Seek the Light

Statue of Wisdom at Bahir Dar University Ethiopia
 

Karl Marx was the first philosopher to teach us some fundamentals: a. that it is Philosophy that we need and that it, Philosophy, needs not only to seek to try and explain the world but change it, b. that the world is ONE with all her problems and prospects, c. that this world, therefore, must UNITE to secure change, d. that change happens by the 'powerfuls' for their own vested interests and benefits, while subjugating most others, ensuring a life of absolute, rotten and cruel indignity, hardship and suffering for them and their future generations, unless 'REVOLUTIONARIES' UNITE and INITIATE a change that is beneficial to all, e. that there is no other way of achieving 'positive' change but that we seek and strive as determinedly, as resolutely, as absolutely as possible to achieve it. And from here we must take our first step and go forward: that history is not a living organism and it is neither a product of hatred nor of class struggle; rather, it is that what we seek to make it, if we do not take part in the making of it, it is going to serve only those who want to dominate the majority. If we do not have any power, as we don't for most people are absolutely powerless against the system's almost 'infinite' prowess, than the history shall continue to be made by people like Bonaparte, like Hitler, by despots and dictators and by those who pretend and spend millions to make people believe that they are 'people's champions. If, on the other hand, we take the view, that it is us, the humanion, as the metaphorical physiology of the entire humanion where each individual human being is and behaves and acts like a cell does in a body: always working together with other cells- not working against each other- in unison to achieve continuous homeostasis, harmony, sustenance and progression of life , who make history than we must take charge of making history, than we must, but this we start with an I, stand up to the mark and go about making and shaping that history. And this is how this goes: there are nine steps between imagination and reality: imagination, prospectivity, tentativity, feasibility, possibility, onwardineity, probability, certainty and reality; these are the nine realms of reality through which human endeavours begin and progress towards reality. And in none of these nine realms at no time, at no place, at no space there is either a space or a case for bloodshed and violence; rather, wisdom must always be our fireflies to guide us through. And in this path, HISTORY must never be let to imprison us, dictate us, manipulate us, set the terms and protocols of our endeavours for we are not seeking to live in the past nor are we striving to recreate the dreams:nightmares of others from the past but to materialise our own dreams, visions and ideals to make our own history. It is mammoth of a symphonic work: a symphonic piece of work can not produce a symphony if it seeks to achieve it through bloodshed and violence. Let us imagine, natural justice, built on liberty and equality on the grounds of law and due process of law, where democracy, not representative democracy, in which each and every human individual is his:her own High Representative- flowers; feeding our humanity throughout the humanion that lives in the bodies and minds of, each and every single individual, all individual persons of the humanion. And on this path, let us be on guard that no country, which is a village, no nation, which is a geo-located humanity, no map, which is a drawn piece of paper, no colour, which is a geo-thermal-biologico-genetic-jacket for humanity is colourless in its mind:soul, no language, which is a means of creation, discourse, study and communications, no religion, which is an expression of faith, no status, which is imposed, no gender, which is a duo-natural-expression of humanity, no passport, a wee-book of printed papers and no history, which so far has been manipulated by the powerfuls to impose their wills and prowess to the majority of humanity, no hatred, for it is anti humanity, no prejudice, which is a germ of ignorance, no violence and bloodshed, for these two are the duo-slaughterer of reason and humanity and no FRONTIER, for there is none in human physiology and mind and none there is in nature and in the entire spread of the Universe, divide us from being and becoming a humanion on this Earth and on this Universe: with humanity, care, compassion, respect, love, enlightenment, humanionship and wisdom. Dehumanisation of Humanity: Munayem Mayenin. The Humanion

End Homelessness The Humanion Campaign

Home is not where the heart is
Nor is it where things are kept 
A home is what skins the soul
Without it a human is non-person
Incomplete suffers slowly dying
END Homelessness

 

 

 

 

 

 

 

 

 

Dr Susi Gottlöber, Lecturer in Philosophy at Maynooth University: Ireland

Year Gamma Arkive 2017-18

Year Beta Arkive 2016-17

Year Alpha Arkive 2015-16

Life's Laurel Is You In One-Line-Poetry A Heaven-Bound Propagated Ray Of Light Off The Eye Of The Book Of Life: Love For You Are Only Once

 

 

Life: You Are The Law The Flow The Glow: In Joys In Hurts You Are The Vine-Songs On The Light-Trellis

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

|| All copyrights @ The Humanion: London: England: United Kingdom || Contact: The Humanion: editor at thehumanion.com || Regine Humanics Foundation Ltd: reginehumanics at reginehumanicsfoundation.com || Editor: Munayem Mayenin || First Published: September 24: 2015 ||
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