Love and truth spring forth in all times and all places – even in the hearts of chaos and corruption. We strive to follow the Good Way, but only in vain can we define it. Dust devils of DNA whirl down the generations, rampaging, making things new, making things fit, breaking eggs to make omelettes. To our surprise, we arrive in this life. Then we do our best to do the right thing, never really knowing all the good and all the damage we are causing.
Today’s “Christianity,” and the Gospels, do not focus on the true beliefs of the message of Jesus, but instead on his “Resurrection,” his supposed divinity, salvation, and other divine aspects. This focus tends to make the true ethical and moral message of Jesus secondary to an attempt to fulfill the Jewish messianic prophecy. It is not that divine aspects are wrong or bad, but that the message and true values of Jesus are lost to the divine message.
This is a serious book addressing the motives and the emotional burdens on whistleblowers. Kohn conveys an enthusiastic, can-do theme and attitude. He is clearly supportive of whistleblowing as a benefit to private and public good governance.
Our enemies are the delusions that persuade us to choose empire over love: the delusion that nothing is worse than death, the delusion that I have the right to feel good, the delusion that people should want to do what I want them to.
The phenomenon of moral injury is currently being explored seriously in the areas of military service and torture experience, and it has been recognized as a genuine challenge by leaders of the U.S. Armed Forces branches and the Department of Veterans Affairs.
It is also becoming the object of broader serious discussion in areas of human experience relating to sexuality, abortion, child abuse and poverty.
Linda Dittmar, an Israeli-American native of Caesarea, describes a 2007 visit to her home town in northwest Israel, with her friend Deborah Bright, an American photographer who was in Israel to search out and record what little remains of depopulated Palestinian villages demolished during the war of 1948—which Palestinians call Al Nakbha (the Catastrophe).
Children of the German School at Eerde America is rounding up and imprisoning people labeled as so-called “illegal aliens,” taking children from families and det… Continue reading →
Our world is escalating toward the sort of brutal intolerance of “the Other” that led to World War II. This time, though, the government and people of the United States are perilously close to embracing that brutality themselves.
In this post we review two books that add to our depth perception regarding tolerance and intolerance, though without offering solutions. Denis Lacorne’s The Limits of Tolerance traces the history and vulnerability of the Enlightenment value of tolerance. Robert Bartholomew and Anja Reumschussel’s American Intolerance indicts the United States for its terrible history of official and populist intolerance toward each new influx of immigrants.
Edwin L. Battistella’s book Sorry About That is a compilation and analysis of stories of pubic apologies in the primarily U.S. experience. Leaders everywhere make apologies, yet apology-phobia is a global disability. Apology is complex in human relationships. Effective public apologies are even more complex. Public apologies differ with cultural context, just as personal apologies differ in language and timing.
“Truth for children” is a phrase from a radio address by Emmanuel Levinas in September 1945, shortly after his release from a German prisoner of war camp set aside for Jews. The Geneva conventions had protected Jewish prisoners of war from the worst atrocities of the Holocaust, yet death was a constant threat. It was a time of Jewish awakening for many. As Hammerschlag writes, quoting Levinas (p.54):
“’The Jew lent his own significance to the sadness that he shared with his non-Jewish comrades, a consciousness of Judaism acute as a spasm.’ Within this context, the biblical accounts of the Jewish people took on a new significance. ‘After so many detours,’ Levinas suggested that the stories of the patriarchs, of God and Pharaoh, became true ‘in their elementary truth, in their truth for children, in their vulgar truth.’”