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Murderer–Nothing Bears so Many Stains of Blood at Television Ratings!
Virtue is the music of the soul, the harmony of the passions. Early love is frequently ambitious in choosing its object. All power is trust. We are accountable for its exercise. From the people, and for the people, all springs, and all must exist. Philosophy must take its impetus (the force or energy with which a body moves) from actions rather than from pure thought. Actions is an expression that means the whole of our life, thinking, feeling, willing. Therefore, it is the whole person in one’s concreteness that philosophy must look in its quest for truth. Once must turn from abstract thought to actual experience in all its fullness and richness. It is indeed this experience itself that motivates the philosophical quest, for humans by their nature must act, and then one cannot help questioning the means of their action. Although we have not chosen to live and know neither whence we come nor even who we are, we are continually taking action and engaging ourselves in chosen policies. Though home is a name, a word, it is a strong one; stronger than magician ever spoke, or spirit answered to, in strongest conjuring. Power loves to be trusted. We cannot be content to say that action has no meaning. Human beings must have action; and if they cannot find it, they will make it. Motion and sound inevitably go together. In the heart, as in the ocean, the great tides ebb and flow. Human reason, fortitude, and perseverance, are adequate to the accomplishment of anything upon Earth. Ordinarily, we do not have to have been encouraged to be violent in order to get violent with someone who is harming our child—this usually comes quite naturally to us, no matter how removed from aggressiveness we have been prior to such a circumstance. Does this mean we are sentenced to being violent? No. However, we carry in us the potential and capacity for violence, and we are often violent towards ourselves in our inner warfare—as epitomized by how our inner critic may be allowed to mercilessly put us down. So, we would do well to acknowledge our own propensity for violence, getting to know it so deeply that we do not act out our desires, except under extreme circumstances (*as when our safety or the safety of those close to us is being strongly threatened).
There is too much violence on the television. It is exemplified in Shooter, the raw, far-from-glamorous violence of which is filtered through the multifaceted, tortured character of the protagonist. In film, there are many examples of multiple-perspectival explorations of violence, ranging from Fear, Way of the Gun, and White House Down. Shooter is one of the very best of these examples developed by John Hlavin, the title of which invites a double take on violence: a consideration of its evolution in general and a history of one man’s ongoing violence. This television show does not just feature plenty of violence, but also conjures, while we are watching it, our own unmistakable—and not easily acceptable—reactions, conflicted and otherwise, to violence. Scenes are set up to provoke a certain response from us, drawing on our assumptions and sympathies, and then are twisted or tweaked to leave us facing this very response from unexpected, and often uncomfortable angles. In one episode, I believe it was episode 8, of season one, gunmen go in an office building and shoot up about 15 people, blood splattered all over the walls.
What kind of relationship do we choose to have with our own capacity for violence? Do we let it enter our living space, or do we keep it caged in the outback of our consciousness? Do we engage with it, or do we keep it muzzled and mute? Do we include it in the circle of our being—the family or our qualities—our do we ostracize it? A single deed of violence and cruelty affects our nerves more than when these are exercised on a more extended scale. On 2 December 2015, much like the scene from the TV show Shooter, 14 people were killed and 22 were seriously injured in a terrorist attack at the Inland Regional Center in San Bernardino, California USA, which consisted of a mass shooting and an attempted bombing, and it seems like John Hlavin may have been hoping, however secretly, for such a schadenfreude-suffused event. America’s mainstream media presentation of itself to the World—is no longer one of a freedom loving, straightforward, we will protect the innocent façade, instead what is festering is an abundance of not-so-caring, far-from-noble qualities, including violence that is framed as something other than violence.
Shooter is deglamorized and distilled to the raw basics, portraying a humanity that is opening, however reluctantly or unhappily, to its inevitable violence, letting it take place at the table, like any other family member. In 2016, shootings in Chicago are up by 88 percent. 4379 people were shot, 3664 people were shot wounded, and 715 people were shot and killed in Chicago. While we have such a high rate of gun violence in America, it is irresponsible to make TV shows that promote gun violence and homicide. USA Network, NBC Universal, John Hlavin and the television show Shooter has brought forth their ability to be violent and exploit it to the extreme, just as pornography reinforces the capacity for sexual obsessiveness and exploits it to the extreme. Let us take ownership of our violence, keeping a clear eye on it, taking full responsibility for what we do with it so we can prevent situations like the one on 12 June 2016, when Omar Mateen, a 29-year-old security guard, killed 49 people and wounded 53 others in a terrorist attack/hate crime inside Pulse, a gay nightclub in Orlando, Florida United States of America.
To deny or disown Americans violence is to violate it, to force it into hidden corners of the population where it may mature into savage extremes of itself, extending itself beyond capacity. Many people, even politicians and celebrities are boycotting the coronation of President Trump, but no one seems to care about all the people who are senselessly being shot and killed every day. The population cares about the massacres for a few days, maybe a few months, and then they forget about the people who were robbed of their lives or injured so badly that they will never be the same. However, you are walking out of class, rioting, and protesting the next President of the United States because of his skin colour. And Beyonce is such a hypocrite, she performed from Muammar Gaddafi, but is protesting President Trump. Despite its horrors, violence and illegal activities are normalized, as if it were just part of life, the number of casualties not registering with much more impact than the latest headlines about wardrobe malfunctions or the number of followers a celebrity has on social media. While justifications for ultraviolence bombard us. Violence and illegal immigration are major crimes!
Praeter Ordinem Communiter Observatum in Rebus
If you are going to save the day and you are hearing what I say, and if you do not believe in me, do not thing my love if for free, I will not take nothing less, but a deeper love. We all need a miracle every now and then. A miracle is something which would never happen had nature, as it were, been left to its own devices. This idea of overriding is essential; however, it is certainly subject to various variation and additions. Only a true miracle can be worked by God or by his specially deputed agents. Others even build into their very definition of miracle some reference to the purposes for which Authority is supposed to be prepared to consider making such an exception. Certainly, most theist theologians are also at great pains to maintain that a miraculous event could not properly be considered a violation, since it would not really represent any infringement, of the fundamental hierarchical order. It is not against the principle of craftsmanship (contra rationem artificii) if a craftsman effects a change in his product, even after he has given it its first form. There would be no point in trying to show in this way that a miracle must ultimately be no violation of regularity unless it were taken for granted that it apparently is such a violation. #RyanPhillippe 1 of 9
This point is fundamental, and it needs to be stressed more heavily today that in the past. For in addition to the traditional theist reluctance to ascribe to the Deity anything savoring of unseemly irregularity, it is nowadays usual to encounter a certain shyness about any apparent repudiation of scientifically accepted modes of explanation. Those things that are properly called miracles which are done by divine agency beyond the order commonly observed in nature (praeter ordinem communiter observatum in rebus). To seize the fundamental point that a miracle is an event which violate the ordinary course of nature is to appreciate that the notion of a miracle is logically parasitical on the idea of an order to which such an event must constitute some sort of exception. This being so, a strong notion of the truly miraculous—a notion involving something more than the notions of the merely marvelous, the significant, or the surprising—can only be generated is there is first an equally strong conception of rule and of exception thus gives concepts of the miraculous an inhere instability. #RyanPhillippe 2 of 9
It is perhaps relevant to notice how this tension has been felt in the history of idea. Where there is as yet no strong conception of natural order, there is little room for the idea of a genuinely miraculous event as distinct from the phenomenon of a prodigy, of a wonder, or of a divine sign. However, once such a conception of a natural order has taken really firm root, there is a great reluctance to allow that miracles have in fact occurred or even to admit as legitimate a concept of the miraculous. We may summarily reject all miracles, prophecies, narratives of angels and demons, and the like, as simply impossible and irreconcilable with the known and Universal laws which govern the course of events. However, it can be shown that there is an order does it begin to be possible to show that the order is occasionally overridden. The difficulty (perhaps an insoluble one) is to maintain simultaneously both strong rules and the genuine exceptions to. Biblical miracles, including the crucial physical resurrection of Christ bar Joseph, did in fact occur, and that this in turn proved the authenticity of the Christian revelation. #RyanPhillippe 3 of 9
When faced with something which is found to have actually happened, there we have an achievement which nature, left to her own unassisted devices, could never encompass. For instance, in a footnote to section X, of the medical records of a Mlle, physician De Sylva reported: “It was impossible she could have been so ill as was proved by witnesses, because it was impossible she could, in so short, a time, have recovered so perfectly as he found her.” However, the study of abnormal psychology and of psychosomatic medicine has since show miraculous recoveries are perfectly possible. Another instance that established a miracle of Universal eight-day eclipse had occurred in January 1600, then our present philosophers and scientists, instead of doubting the fact, certainly though this was a sign and a violation of nature. Occasionally, I do indeed think about my (still) being alive or my going to be alive at some later time, but my own present or future existence is certainly not the subject matter of all my thoughts, although all my thoughts must occur while I am alive. #RyanPhillippe 4 of 9
I was just thinking about life and how much I want to enjoy myself and am ready to move beyond all the games that people seem to like to play because life is truly short and I want to enjoy my life, I do not want to be stuck in the center of the web of a bunch of people who are evil and have nothing better to do, but try and make one’s life miserable. I am willing to let go of relationships because I do not believe in holding on to anything that is going to cause me nothing, but pain and stress, and I think the fact that I left go really surprises people, but there are over seven billion people in the World and if you do not want to act right and show concern for me, then someone else will. And you have to understand that it is not hard to get over someone who does not treat you right, and while people may still think I am stuck on one person, I am not and I honestly find it annoying that they play games without even knowing where I am in my life. You see, there is this possibility that death means the total disintegration and dissolution of my World. The death of myself is well described phenomenologically by the terms of void or encounter with Nothingness, and that scares me. #RyanPhillippe 5 of 9
I keep telling you all that I want to move on, I want to let go, I want to meet someone else. This experience of you all trying to use a romantic relationship to exploit me and constantly making up stories is scary to me. I feel like you people are terrorizing me and it makes me feel how sort life is. And I do not know what to do besides do research until someone exposed the situation, but I want to life my life and focus on my house and career. The confrontation with my own death submerges me into the deepest state of anxiety. When I fully realize what my own death means I seem to myself like a falling body into a dark and infinite abyss. The disappearance of the observer in the thought of one’s own death entails, in a sense, the disappearance of the World itself. If anxiety is not allowed to interfere with honest analysis, and if I think of my death as the end of everything, then, in a manner of speaking, I must think as well of the termination of the Universe itself. Hence, my image of the death of myself is tantamount to asserting the end of the World. #RyanPhillippe 6 of 9
It can hardly be denied that there is some truth in this account. When people think about their deaths they do get pictures of voids, of falling through dark abysses, and the like. To bring home to themselves the utter finality of death, people say things like, “With my death, my World comes to an end.” It is true that in order to think of my death, it is not enough to think of the cessation of my heartbeats or other bodily functions—I must also think of the cessation of my experiences. I watched someone very close to me die right before my eyes, and I had forgotten about that experience, until recently. And it seems like just yesterday, the evil room was dark and there were a lot of strange people around doing strange things, and there was so much darkness in the room, and to see his lifeless body laying there with his eyes wide open…just thinking about it right now makes me tear up, but I shut his eyes for him, and it seems like moments later he was being hauled out of the house in a body bag, and it is an experience I will never forget. Just when I thought no one care, you were the answer to my prayers, you lifted my spirits up, and you know it, that is why I have faith in you. Come on and rescue me. #RyanPhillippe 7 of 9
It must indeed be granted that with my death my World comes to an end; for in this context my World is just a rhetorical way of referring to me or my life. It may also be taken for granted that the end of my life or my World is, in a manner of speaking, the end of everything if the manner of speaking amounts to the qualification that it is the end of everything for me or in my experience. People who envy the young because they have many years ahead of them certainly do not suppose that the World will be annihilated when they die, and the same is unquestionably true of anybody who makes his will. However, I possess to a high degree the Victorian wish to retain a belief in God and exemplified one of the more extreme forms of the Victorian obsession with immortality. There are disembodied spirits, that we ourselves are spirits who can survive bodily death, and that some of us are even now sometimes in touch with the spirit World. The worst fear is the fear of spiritual extinction or spiritual solitude; the true security is in the telepathic law. If there is a spiritual World, we can expect it to manifest itself; if there is a spiritual realm, it is governed by discoverable scientific laws. #RyanPhillippe 8 of 9
The self or personality of which each of us s consciously aware is only a fragment of a much larger self, manifestations of which are hindered but not rendered impossible by our present connection with a physical organism. The religious upshot of observation and experiment is the law of the spirit World as it is of our own World, and the development is continuous from this World to that: as men here grow in holiness, so spirits there grow in love and wisdom. Although there may be something like an inconceivable union with the Divine, the growth in the spiritual realm is endless. The spirits see more of the laws of the spiritual realm then we do; they see enough to know that despite the existence of the evil, Universe is basically good. And because love and joy and wisdom are rooted in the nature of things, evil can be refuted and a sound morality can be established. Mysticism is the immediate feeling of the unity of the self with God. Mysticism is that attitude of mind in which all relations are swallowed up in the relation of the soul to God. Let me tell you, know I need a miracle. It is more than physical what I need to feel from you. I truly believe you are a divine miracle sent to me by God. #RyanPhillippe 9 of 9
Love and Uplift the Family
Deliverance from sin a much greater blessing than deliverance from affliction, in the feelings of the heart there can be no dissimulation, there is a limit to the length of the inspection which a man can endure under certain circumstances. Decrepit families imply decrepit wills, rickety conduct. The decay of the family has long been a favourite theme of social alarmists. Looking back on the conventions which in their own early days were held to be sacred, whether or not they were actually observed, elderly people exclaim on the bankruptcy of those marriage conventions to-day and the consequent dissolution of the home life. In a sense they are completely justified. The conventions they were brought up in are really changing; marriage is not the same thing as it was in their early days; the new home is certainly different from the antiquated one. It is true. It has, indeed, been more or less true ever since social life began. Yet, under all modifications, there has always been some form of marriage, and the home in some shape has still persisted. It is, therefore, only the shallow and ignorant who can mistake the changes that take place in their own little day and environment for the obliteration of great landmarks—that is, when we have put aside those well-meaning people who like to play with the idea of the bankruptcy of marriage in order to startle their fellows into a more lively concern with social problems.
As a matter of fact, it is necessary to take a wide view of human history, such as may be gained from the History of Human Marriage—The Family—I purposely choose two works widely opposed in their temper and conclusions—in order to realize that the family and the home, even under the most divergent social conditions that we can well conceive to be possible for Man, have still persisted. We may go further still. It I not only a truth for the human species that marriage is omnipresent; it is also found among the higher mammals. This is not only so, as far as our imperfect knowledge extends, among the closely related anthropoid apes; it is so among the superior quadrupeds; the elephants lead a conventional life of the type familiar among ourselves, of which, with its related education of the young, adventurous camera hunters are now revealing the details; while among birds, who are phylogenetically so remote from ourselves, the resemblances are often still closer. It is vain for even the most conservative of human beings to lament the failure of marriage; it is futile for even the most light-hearted of radicals to hope to get beyond it. The family is at the root of our bisexual constitution and requires no formal institution. The abolition of marriage in the form now practiced will be attended with no evils. It really happens in this, as in other cases, that the beneficial laws which are made to restrain our vices irritate and multiply them. It is more than a century since those wise words were spoken. However, the greater pioneer who uttered them exerted no influence on legislation, and there has now been time for it to be illustrated by thousands of prohibition laws against all sorts of real or imaginary voices.
Randolph Harris II International 