Islamic worldview w.r. to the presence or not thereof of the philosophical phenomena of subject-object.

Underpinning the historical development of philosophy in Western Thinking , the role of the subject –object phenomena can be traced quite clearly from the Aristotelian Socratic era to that of St Thomas Aquinas (1224-1274).

Perhaps the most significant development in the realm of this thinking ,took place during the late 17th century with Immanuel Kant ,followed by the German philosophers of the Romantic era , during the 19th century on the part of such thinkers as Arthur Schopenhauer, F.W.T. Schelling ,G.W. Hegel usw. T

The purpose of this article is not to provide a comprehensive overview of these philosophers , but rather to place them within a context under the rubric of subject –object development.

However, it was the incorporation of Greek into the Western Thinking that enabled this phenomenon to develop , whereby Western scientific analysis became possible at all. In order for there to be analysis of an object, the observer must be separate from the object under observation. This is what the line of philosophical development enabled.

Within the realm of Islamic thinking, there has been no such parallel development.

A major component , and indeed the translation of the word Islam itself, is “submission” to Allah’s will, thus crippling the analytical process.

Historically seen , up until the 8th century , there had been two opposing divisions within Islam. The first of these was Hanbalite-Ash’arite formular, i.e.complete submission and no presence of free will. The second was the Mu’tazilites which indeed recognized reason as part of the Islamic thought realm. For some reason however during this century , the side which began to prevail , was that of the first above mentioned sphere. Indeed, the inclusion of the Aristotelian Socratic philosophy was rejected entirely by the Islamic world.

With such a dominance, occasionalism, resulting from there being no inherent underlying order became reality. Thus, If nothing is ordered, it can’t be analysed. This has been put forward by Robert R. Reilly in his fascinating book: “The Closing of the Muslim Mind” How intellectual Suicide created the modern Islamist Crisis- 2015, Wilmington Delaware.

The Western World did indeed incorporate Greek thinking into their philosophers ands this author maintains that this has facilitated the developments of both science and economies in the West , which not one Arab country can exhibit.

However, before we rest on our laurels, we in the West must pose ourselves the profoundly serious question , employing the terms applied by Fydior Dostojevski in his novel :

 

“ The brothers Kamarazov”. The problematic of strict separation of subject and object seems to have been of paramount to concern to him , as this novel makes clear. In it, Ivan is the Secular Humanist and Aljoscha , his brother, is a monk. Dostojevski places Ivan under the rubric of fused subject and object, whereas his monk brother Aljoscha still holds the traditional strict separation between subject-object . This is a continuation of the Aristotelian – Thomistic line. I have dealt with this theme in a previous article which can be found on my website.

What will happen to Western Civilization if the accumulated capital acquired from the legacy of Aljoscha finally expires, leaving Ivan entirely alone in the field ? Will this mean a philosophical return on the part of the West to the 8th century?

There are still some pockets of Aljoschas in existence, but will they be of sufficient strength to be able to survive the onslaught?

I sincerely hope so

 

Why do some people, not of Arabic descent, convert to Islam?

Why do some people , not of Arabic descent convert to Islam?

The peoples of the USA , Australia, Europe etc historically seen, are of European origin. This , in turn , means that the philosophical basis of their culture has been that underlying Christianity and is thus being coupled with the natural law principles based on Aristotle and later on Thomas Aquinas etc.

Therefore , each individual has the free will to either accept or not , to live by the ten commandments as set out by the old testament in the Bible.

But the free will to choose has as its underlying prerequisite the possession of sufficient psychological strength to be able to choose to live by the rules set out by the bible, which has been under constant attack by Secularism for the past two centuries. It has been the basis for Western Civilization since the time of Christ.

The fruits of Christianity have brought about the strict separation between subject and object and has thus enabled the independent analysis of objects , an essential component of science as we know it. I have discussed this theme in another article by way of the application of ideas put forward by Dostoyevsky in his book” The Brothers Kamarazov”.

In direct contradiction to this, is that of the complete “submission to Islam” i.e.to the will of Allah. This has as a consequence , there being no such thing as free will , one must submit oneself to the rules set out in the Koran, thereby inhibiting the development of scientific discovery, as has been the case under Islamic rule.

There is no death penalty for choosing not to live by the rules set out in the Christian bible. Under Islam , the death penalty does exist for those denouncing Islam.

This author would therefore argue, that for those people from European descent choosing to convert to Islam , are those who do not possess the necessary psychological strength to choose to live by the bible and prefer rather to have the imposition of Islamic laws placed upon them, where the lines are clear. They possibly find life easier to cope with that way.

 

prerequisite the possessing of sufficient psychological strength to do so. It is not an easy choice to live by

 

Thomas Jefferson and post-Christian Europe

Thomas Jefferson once defined freedom as:

“Replacing imposed discipline with self-discipline”.

What relevance could this statement have for present-day Europe?

During the course of the nineteenth century, the previously strict separation between subject and object which formed the basis of the Christian world view enabled the development of modern day Science as the object being examined was separate from the subject carrying out the analysis. The Christian world view also gave the world, Dante Alighieri, Leonardo da Vinci, Shakespeare, Bach, Beethoven, Mozart, Haydn, Charles Dickens, magnificent architecture and many more such treasures.
When the subject and object started to fuse, this was of great concern particularly for such authors as Dostojevski. In fact he predicted that the so-called “Liberals” who he hated would cause the deaths of at least 100 million people, which alas was the case in the 20th century.
Ultimately, the subject and object did then fuse in the philosophical thinking of European philosophy, whereby man became mere matter, without a soul, as he predicted.
Alas, the consequences of this fusion will render Europe psychologically and physically too weak to resist the onslaught resulting from the influx of Islamic immigrants.
In Sure 56 in the Koran, whereby putting aside possible errors in the translating thereof, it says
– that if a person is martyred, where the distinction between suicide and martyrdom becomes blurred, the reward will be a harem of virgins in heaven.
These words can not have been uttered by God, but rather can only be attributed to a troubled and unhappy mortal mind.
We have no one to blame except ourselves if we come under the iron rod of a tyrannical Islamic rule.
We have not taken heed of Thomas Jefferson’s warning!
The German poet Michelbeuern once stated-

“Religion is for the very stupid or for the very clever and for everything in between, Secular Humanism was invented!”

To which category do you belong?

The sexualisation and Freudification which took place throughout the Western World in the 1960’s and its ramifications for the present day – 2018.

Up until the 1960’s, children were brought up to accept that there are indeed absolute concepts of what is “right” or “wrong”. That is they are independent of the individual. With the Freudification of society, these were overturned in favour of what appears to the individual to be “right” or “wrong” becomes the prevailing world view of the West. This resulted in the moral relativism which prevails until the present. The Freudification accepted the view that one is not responsible for one’s actions as they are genetically determined and therefore not able to be subjected to any categorization.
The sexualisation of society which also took place in the 1960’s, had as its philosophy the right to be free from any imposed constraints. This was influenced in part by the entertainment industry which can be gleaned from the changes in the film industry of the era.
What consequences do these trends have for members of the Christian churches? Up until this time , the Christian viewpoint maintained that sex outside of marriage was unacceptable. Thus the 1960’s are sometimes referred to as the sexual revolution.
This article maintains that the priests of particularly the Roman Catholic churches but also the Anglican church were indeed affected by the general mores of the era. This is not in any way to condone such atrocious behaviour as has been revealed recently by the scandals in Pennsylvania. But rather to place it into a wider context and understanding of the problem per se.
What can be done about it? Does the church have the strength of convictions to return to traditional values or will it succumb to the swamp of the filth and decay of the present day?
When a person becomes sexualized or Freudified, the control of the self is handed to some force external to the individual, thereby resulting in the loss of freedom, not the gaining of freedom as was the aim of the 1960’s. Previous generations understood this much better than our present day counterparts!
This author hopes there will be a revival of the wonderful traditions of the past generations.

Charming Concerts in the little church in Cirkvice, thanks to the sponsors.

Stepan Rak gave a concert playing his “stone guitar” and left Cirkvice as “a fan.” He has given concerts there three times with his son Matej. Eva Pilarova has also sung here, and we are about to enjoy a performance by Irena Budweiser soon.

How is it that Cirkvice attracts such well-known stars? The members of the Cirkvice Cultural Society are very experienced in organizing these events and know how to attract these performers, who they then invite to perform there. They have to accomplish this with only limited resources, but they have been successful.

The people who attend are always very enthusiastic. The little church is beautifully decorated with flowers, and refreshments served after the performances are homemade by these people. A lot of time and skill is involved in all aspects of the concerts.

Mr and Mrs Hikitsch paid for a new stained glass window behind the altar. They will be leaving Cirkvice soon to be with their children in Germany. Some other members of the committee will take care of the church and the garden in their place. These are not Cirkvice residents, but are very reliable.

It is now important to discuss Elizabeth Brinsden’s role in these concerts. She was born in Australia, where she completed her Law Studies. After this, she went to study music in Vienna and later in Boston. Her first visit to the Czech Republic was in 1985 to perform at the Olomouc Festival of Music. She decided to return to the Czech Republic in the 1990’s and has worked ever since at the University UJEP in Usti nad Labem and at the Teplice Conservatory. She started to play the organ in the church in Cirkvice and has continued to do so until this day. The atmosphere of the church has been enchanting for her.

She organized the first performances with performances by students from the Teplice Conservatory. It was very successful. A very good friend of hers, Roberta Reeder, an American whom she had known in Boston, participated in the next festivals. She was at the Benedetto Marcello Conservatory in Venice, Italy, offering special courses in English for musicians. She sponsored a group of students from the Conservatory who performed early music on historical instruments from Italy. The next year she came with a professor from the Conservatory who performed baroque music with two other musicians from Venice and she also sponsored them.

The organ is a historical instrument, but in a state of disrepair. A restoration of the organ is very expensive and it is not easy to raise a sufficient amount of money for this restoration. The members of the Musical Society are attempting to find financial assistance for this.

We hope they will not be alone in this endeavour!

Spolupráce Jana Pavla II, sira Jan Aylefa, Marka Todda, Elizabeth Brinsden a UJEP

PŘEKLAD ÚVAHY ELIZABETH BRINSDENOVÉ

Jaká je souvislost mezi osobností papeže Jana Pavla II, sira Johna Aylefa, vystupujícího na obraze Hanse Holbeina ” Král Jindřich VII a lékaři”, Markem Toddem, narozeném a vzdělaném v Oxfordu a Elizabeth Brinsdenovou narozenou v Kalgoorlie v západní Austrálii a usazenou v Ústí,kde našla své uplatnění na zdejší Univerzitě Jana Evangelisty Purkyně?

Zdá se, že tu přímá souvislost existuje. V září 1983 Vídeň navštívil papež a Elizabeth Brinsdenová, hrála na varhany při jeho bohoslužbě. Mše byla živě vysílána rakouskou televizí (ORF). Češi žijící těsně u hranic mohli přenos vidět, samozřejmě že nelegálně, neboť v té době byla země dosud pod komunistickou nadvládou. Brzy nato Elizabeth Brinsdenová obdržela pozvání a zároveň nabídku účasti na Hudebním festivalu v Olomouci. Přijela a své vystoupení. zde uskutečnila. Na festivalu uzavřela přátelství s takovými lidmi jako byl Jiří Fukač z Brna.

Nikoliv bez ironie je fakt, že to nebyl nikdo jiný než Jan Pavel II. který sehrál tak důležitou roli při pádu komunistické vlády, čímž ulehčil vstup do země Marku Toddovi a zároveň umožnil Elizabetě Brinsdenové se znovu vrátit do Československa.

Když padla komunistická zeď, lidé se dožadovali příchodu anglických mluvčích coby učitelů angličtiny. Ellizabeth Brinsdenová nastoupila na Fakultu sociálně ekonomickou na Univerzitě Jana Evangelisty Purkyně v Ústi nad Labem. Tehdy zde také působil na katedře anglistiky UJEP Mark Todd, se kterým Elizabeth Brinsdenová navázala přátelství.

Svého času se uskutečnil v Anglii mezi občany genealogický průzkum, který prokázal že kořeny rodiny Brinsdenů mohou být odvozeny až od sira Johna Aylefa. Elizabeth obdržela pozvání s tím, aby uskutečnila recitál v kostele ve Winterbourne Monkton, kde bývali její předkové duchovními anglikánské církve, jako například reverend John Brinsden (narozený 1642) a vysvěcený na kněze v Oxfordu.

V tomto období se Mark Todd vrátil do Anglie. Kromě toho, že se účastnil zmíněného koncertu Elizabeth Brinsdenové a dokonce jí zajistil cellistu jako doprovod. Nedávno Mark Todd objevil závěť pro potomky, sepsanou právníkem a podepsanou reverendem Johnem Brinsdenem. Tato závěť vykazuje spoustu ironie, která je ale sama o sobě kořením života.

Překlad: Jan Škvára , dne 30. dubna 2018.

Extraordinary Coincidences Spanning Three Centuries!

What is the connection between the persona of Pope John Paul II, Sir John Aylef, featured in the Hans Holbein painting of “King Henry VIII and the barber surgeons”, the Oxford born and educated Mark Todd and the Kalgoorlie Western Australia born and raised Elizabeth Brinsden with the UJEP university, Usti nad Labem, Czech Republic?

There seems to be a direct connection.

In September, 1983, Pope John Paul II was visiting Vienna, the Australian born and raised, Elizabeth Brinsden was playing the organ for the service, which was broadcast live on Austrian Television. ( ORF) The Czechs, living close to the boarder heard it, illegally of course as at that time the country was still under Communist rule. Soon afterwards, Elizabeth Brinsden received an offer to come and give a performance at the Olomouc Music Festival. She thereupon came and gave a performance at the festival in 1985. At this festival some friendships were formed between her and people such as Jiri Fukac, from Brno.

Not without irony is the fact that it was none other than Pope John Paul II who played such an important role, resulting in the ultimate fall of the Communist system, thereby facilitating the entry of Mark Todd and the re-entry of Elizabeth Brinsden into the Czech Republic.

When the Communist wall did then come down and people in this country were looking for people to come here and teach English, Elizabeth Brinsden decided to return whereby landing at the UJEP University Faculty of Socioeconomics (FSE).

At that time, Mark Todd was teaching at the English Department at UJEP. A friendship between them was struck up. Some time later, some research was carried out by people in England and it was established that the roots of the Brinsden family could be traced back to Sir John Aylef. Elizabeth received an invitation to come and give a recital at the church in Winterbourne Monkton where the ancestors had been clergymen in the Anglican Church- e.g. Reverend John Brinsden ( born in 1642) an Oxford educated Clergyman. Mark Todd had by that stage returned to England but he attended the concert and even organised for a cellist to play with Elizabeth Brinsden.

Recently, Mark Todd discovered a will which had been drawn up by a lawyer for his ancestor and it had been signed by Rev John Brinsden.

This exhibits many quaint ironies, which are the spice of life per se.

The Western World and Ancient Rome

We, in the Western World, have made all of the same mistakes that the Ancient Romans made.

We haven’t learnt from history! As Dostoyevsky in the discussion between Ivan, the Secular Humanist and his brother Alyosha, a monk in his wonderful book, The Brothers Kamarazov said, the ancient Romans decayed because they became matter.

Christopher Dawson, the English historian proclaims that when a civilization moves away from its spiritual roots, it is dying, even though it may not seem to be.

During the 19th century, initiated by Immanuel Kant at the end of the 18th century, philosophical thinking fused subject and object which had been strictly separate up until this period. In other words, the subject becomes the object and this then paves the way to such ideologies as Communism.

Dostoyevsky portrayed in the character of Alyosha the strict separation which hitherto had prevailed in European thinking

Ivan was the victor but his victory was attained at no smaller cost than the loss of a wonderfully unique civilization.

What can we do about it? I wish I knew the answer to that question!

Author: Elizabeth Brinsden

The decline of Western civilisation

The sexualisation and Freudification of the 1960’s throughout the Western world- the seeds of it’s destruction?

Many people are raising concerns about the decay of Western civilization – with a lot of justification.

Looking back , a lot of people are pointing to the sexualisation and Freudification which characterized these trends.

The sexualisation occurred under the guise of “freedom” from all constraints. The result of this was that women lost the defence which was designed to protect women from just being used by men and when the men were finished with them , from being thrown to the wolves.

Thus they became mere objects for gratification.

The other trend which was discernible during the 1960’s was the Freudification of society. This eliminated the concept of good and evil from behaviour , everything became uncontrollable as it was nature that was the driving force not self discipline.

Thomas Jefferson once said that the definition of freedom was the substitution of imposed discipline with self discipline

Thus moral relativism became the norm and not the objective value which had prevailed prior to this . What wisdom is inherent in that statement.

Western civilisation was a wonderfully unique civilisation and I bemoan its decline.

When the Music Stopped

 

When we meet the hero of the stirring Australian movie Shine, we don’t know quite what to make of this odd, tic-ridden, chattering misfit who stumbles into a wine bar from a pouring rain. Is this bespectacled, chain-smoking middle-aged man one of the homeless? A madman? Is his whirring, strangely jaunty energy benign or malignant? Who is this guy, the bar’s nervous staff wonders. So do we.

His name is David Helfgott, he’s famous here in Australia as a concert pianist, and “Shine,” which is based on true events, tells a remarkable story. The movies have always been fond of tales of real people overcoming adversity, but with notable exceptions, such as “My Left Foot,” they often come out mawkish and banal. Director Scott Hicks’s movie, which was received with a standing ovation at the Sundance Film Festival last January, has a lot of advance hype to live up to. A great film? Perhaps not. But a rousing, stylish and extremely well-acted one that, thanks to its vividly unconventional protagonist, pumps fresh blood into a conventional formula.

As a child in Adaleide, Helfgott (first payed by 7-year-old Alex Rafalowicz) is pushed hard to perform by his father, Peter (Armin Muller-Stahl), a Polish Jewish refugee who lost his own mother and father in the Holocaust. As David matures into a teenage prodigy (the gifted Noah Taylor), his domineering father’s love turns harsh and suffocating: he forbids his son to study in America, for fear of losing him. Mueller-Stahl’s portrayal of this authoritarian father is masterful – he’s an ogre whose demons are fully understandable. David finally rebels, but at a terrible psychic cost. He flees with a scholarship to the Royal College of Music in London, where his talent is unleashed by his professor (John Gielgud, in fine form) but where this obsessive, guilt-ridden boy’s grasp on reality begins to unwind. In the midst of a performance of the Rachmaninoff Third, he collapses in a nervous breakdown.

The David we first saw in that wine bar – the hyuper, jabbering David who returned to Australia, went through various institutions and didn’t touch a piano for years (his doctors feared it would over-excite him) – is played by a riveting Australian stage actor named Geoffrey Rush. He makes this eccentric figure fascinating without ever pleading for our sympathy. It’s a bravura performance. “Shine” shows how this grown-up David makes his gradual way back to the concert stage, with the help of a Sydney astrologer (Lynn Redgrave) who first befriends and the marries him. It is a most unlikely (though true) love story, but one that Jan Sardi’s otherwise estimable script renders far too sketchily. We believe it because it happened, not because the movie makes it fully believable.

Hicks clearly feels this story deeply and, with the aid of cinematographer Geoffrey Simpson (“Little Women”), tells it in bold, striking images. As befits the subject, with his taste for the romantic repertoire, “Shine” is not afraid of stirring up big emotions. It earns them honorably.