At the close of the opening scene of Shakespeare’s Hamlet, Horatio notices the arrival of the dawn
But look, the morn, in russet mantle clad,
Walks o’er the dew of yon high eastward hill.
(Hamlet, I-1: 165-6)
No one is on the hill. Horatio is speaking metaphorically, describing the dawn as though it were a person. His words relax the tension of what has just happened. He and his colleagues have just seen the spirit of Hamlet’s father wandering in the real world where it should not be. Terror is in the air. At this moment, however, Horatio does not see a real person on the hill – this is how the dawn seems in his imagination. He takes comfort in metaphor.
The words of the Preacher, the son of David, king in Jerusalem.
Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.
Thus begins Ecclesiastes, the most unusual book in the Judeo-Christian Bible. Unlike the rest of the Bible, this book claims that the nature of the world is neither revealed to us nor accessible to reason. The universe and its Creator pay us no particular regard. Man is not special. Heretical though these thoughts might be, Ecclesiastes contains some of the world’s most widely quoted verses of scripture. The words of the Preacher resonate through the seasons of our lives. This post comments on several selections from the book.
/ Tags: Catullus
, D H Lawrence
, Marcus Aurelius
, Richard Wilbur
, T. S. Eliot
For over a millennium the Mysteries were celebrated at Eleusis, about 18 km northwest of Athens. The main buildings in the temple precinct were built in the 5th Century BCE, but earlier buildings were present in the 6th Century, and evidence of cult-activity at the site goes back to the Mycenaean period before 1100 BCE (Mylonas, 1961, Chapter II). The Mysteries continued through the Hellenistic and Roman ages until their demise in the 4th Century CE when Christianity became the dominant religion of the Roman Empire.
What happened during the Mysteries is unknown. Those who were initiated into the Mysteries were instructed not to reveal their secrets. All we know is that they provided their initiates with a vision of the divine and a way to cope with death.
/ Tags: Clement of Alexandria
At a Florida rally on February 18, 2017, Donald Trump spoke about threats of terror:
We’ve got to keep our country safe. You look at what’s happening in Germany, you look at what’s happening last night in Sweden. Sweden, who would believe this? Sweden. They took in large numbers. They’re having problems like they never thought possible. You look at what’s happening in Brussels. You look at what’s happening all over the world. Take a look at Nice. Take a look at Paris. We’ve allowed thousands and thousands of people into our country and there was no way to vet those people. There was no documentation. There was no nothing. So we’re going to keep our country safe. (NY Times)
Trump’s words suggested that something terrible had happened the night before in Sweden. Something like the terrorist attacks in Brussels and Paris. Something caused by undocumented refugees. But there had been no terrorist activity in Sweden the night before (Independent). The only recent Swedish terror attack had been over a month ago: Neo-Nazi members of the Nordic Resistance Movement attacked an immigrant asylum in Gothenburg and injured one person.
In recent years we have seen an escalation in violence inspired directly or indirectly by religion. Perhaps humanity is just by nature violent and religion is just an excuse. The terrible regimes of Hitler, Stalin and Mao show clearly how evil and violence can exist in the absence of God. Furthermore, most instances of religious violence are perversions of the religion’s true goals. As much as religion may lead to violence, so may violence call upon religion for justification. Nevertheless, the recent examples of religiously driven violence are very disheartening.
Religion can embody many of the ideals of humanity. Sometimes, it is as if we take all that we consider good and make this into God. If we so do, we must be careful not to let this process lead to evil rather than to good. We must limit the way in which we use our God. Even if we do not believe in God, we must still be careful about how we put our ideals into practice.
/ Tags: Decalogue
, evolution of religion
, Religious Violence
, Ten Commandments
, Third Commandment
Dale Chihuly, the American sculptor in glass, has long been interested in the native arts of the Pacific Northwest. Early in his career he became fascinated by their basketry (Lobb & Wolfe, 1990; Porter, 1990). Native Americans were adept at making basketware in all shapes and sizes for cooking, carrying, storing, clothing, drinking, protecting and preserving. Each basket has a form that derives from its function, and an ornamentation that transcends its ordinary usage. In his book on Indian Basketry, James (1901, pp 121-2) quotes from William Holmes:
[W]hile their shape still accords with their functional office, they exhibit attributes of form generally recognized as pleasing to the mind, which are expressed by the terms grace, elegance, symmetry, and the like. Such attributes are not separable from functional attributes, but originate and exist conjointly with them.
/ Tags: Byzantium
, Dale Chihuly
, Edward S. Curtis
, glass sculpture
, Navaho blankets
, Pendleton Mills
, Pilchuk Glass School
, W. B Yeats
This posting considers Shakespeare’s Hamlet. The play has become as fascinating and as meaningful as any scripture (Bloom, 2003, p. 3). The character of its hero admits to numerous interpretations, both on the stage and in the critical literature.
Hamlet was the first clear representation of how human beings choose to act according to their own lights. We are not completely determined. Most of our actions follow willy-nilly from our past. Sometimes, however, we act as conscious agents: we consider the consequences of our actions, and choose the right act rather than the reflex.
/ Tags: Boris pasternak
, Carl Sandburg
, David Tennant
, Grigori Kozintsev
, John Gielgud
, Kenneth Branagh
, Michael Pennington
Over the past two months I presented a course on the Human Brain to students in the LIFE (‘Learning is Forever’) Institute at Ryerson University in Toronto. The course was designed for the senior layperson. It introduced the basic anatomy and physiology of the nervous system, and described the various disorders that can affect the elderly human brain.
The course was given at a second-year university level. Some of the material may have been more than the students needed to know, but most were able to follow the main points of the talks, and some were fascinated by the details.
The presentations were supplemented with extensive teaching materials – slides, notes, movies, etc. Many of the illustrations were adapted or created specifically for the course. I am now making these generally available through the page entitled Human Brain on my website.
/ Tags: basal ganglia
, neuromuscular junction
Loss of Paradise
The ancients did not believe in progress (Bury, 1932; Pollard, 1968; Meek Lange, 2011). They had two main ideas of how the world changes over time. One was that an initial state of peace and plenty – the Garden of Eden of Genesis, the Golden Age of Hesiod, or the Arcadia of Virgil – had degenerated over time to our present world of strife and suffering.
The decline from our golden beginnings to the present age of iron might have been simply caused by the passage of time, but more often than not it was attributed to human foolishness. The Jews told the story of original sin and the Greeks recounted the myth of Pandora’s box.
/ Tags: Augustine
, City of God
, Great Chain of Being
, Paul Klee
, Theory of History
, Walter Benjamin
We cannot choose the moment of our birth. And death usually comes in its own time, not ours. Sometimes, however, we can decide to end our life. The reasons for suicide are various. Most common is the desire to end intractable suffering. Faced with the prospect of a prolonged period of pain and suffering at the end of life, most rational people would prefer euthanasia – a “good death.” This term first came into English in Francis Bacon’s Advancement of Learning (Book II, X.7). Bacon was encouraging physicians to assuage the pains and agonies of death: to practice what we now call palliative care.
Over the course of time “euthanasia” became differentiated from palliative care, and now generally means the inducement of death so as to prevent intolerable pain and suffering in patients with incurable disease (Young, 2012; Sumner 2011). Euthanasia may be voluntary or involuntary, based on whether the patient provides consent or not. Involuntary euthanasia, where the patient does not provide consent although capable of so doing, is sometimes distinguished from non-voluntary euthanasia (“mercy killing”), where the patient is unable to either object or consent. Some would consider both involuntary and non-voluntary euthanasia as equivalent to murder and limit the term euthanasia to cases wherein consent is explicit. Euthanasia may be active or passive, based on whether death is induced by the administration of a lethal medication or by the withdrawal of life-sustaining treatment, nutrition or hydration. Active euthanasia may be initiated by the patient, in which case it is essentially suicide, or by someone else (a physician or a nurse acting under the direction of a physician), in which case it can be described as assisted suicide or assisted dying. Sometimes voluntary euthanasia, where the lethal medication is administered to the patient, is distinguished from assisted suicide, where the patient takes the drug, but this distinction appears unnecessary. When the word is unmodified, euthanasia generally means physician-assisted suicide performed at the request of the patient.
/ Tags: analgesia
, assisted suicide
, David Hume
, pain and suffering
, slippery slope
, Thomas More