- Books: Bury the Chains by Adam Hochschild, Endless War: Hidden Functions of the "war on terror" by David Keen, Capital Vol. 1, Tin Drum by Günter Grass, What is Islam? by Shahab Ahmed, Desiring Arabs by Joseph Massad, Spies, Soldiers and Statesmen by Hazem Kandil, La Condition Humaine by André Malraux, Of Mice and Men by John Steinbeck, Imagined Community by Benedict Anderson, Culture and Imperialism by Edward Said, The Wretched of the Earth by Frantz Fanon, The Richness of Life by Stephen Jay Gould, Children of the Alley by Naguib Mahfouz, The Mass Psychology of Fascism by Wilhelm Reich, Brave New World by Aldous Huxley, 1984 by George Orwell, Noli me Tangere by José Rizal, Age of Extremes by Eric Hobsbawm, ذهنية التحريم لصادق جلال العظم, Karl Marx by Francis Wheen, وليمة لأعشاب البحر لحيدر حيدر, Candide by Voltaire, النزعات المادية في الفلسفة العربية الإسلامية لحسين مروة, Listen Little Man by Wilhelm Reich ..
- Films: Alexanderplatz by Rainer Fassbinder, Clockwork Orange, Apocalypse Now, The Battle of Algiers, films by P. P. Passolini, Persepolis, Midnight Express, 1984, Papillion, Gangs of New York, Sophie Scholl, Life of Brian, Ivan the Terrble, Battleship Potemkine ...
Sunday, January 03, 2016
John Gray, the Guardian, 03 March 2015:
"To a significant extent, the new atheism is the expression of a liberal moral panic."
"There is no more reason to think science can determine human values today than there was at the time of Haeckel or Huxley. None of the divergent values that atheists have from time to time promoted has any essential connection with atheism, or with science. How could any increase in scientific knowledge validate values such as human equality and personal autonomy? The source of these values is not science. In fact, as the most widely-read atheist thinker of all time [Nietzsche] argued, these quintessential liberal values have their origins in monotheism."
"The reason Nietzsche has been excluded from the mainstream of contemporary atheist thinking is that he exposed the problem atheism has with morality. It’s not that atheists can’t be moral – the subject of so many mawkish debates. The question is which morality an atheist should serve."
"The idea that the human species is striving to achieve any purpose or goal – a universal state of freedom or justice, say – presupposes a pre-Darwinian, teleological way of thinking that has no place in science. Empirically speaking, there is no such collective human agent, only different human beings with conflicting goals and values. If you think of morality in scientific terms, as part of the behaviour of the human animal, you find that humans don’t live according to iterations of a single universal code. Instead, they have fashioned many ways of life. A plurality of moralities is as natural for the human animal as the variety of languages.
"Doesn’t talk of plural moralities mean there can be no truth in ethics? Well, anyone who wants their values secured by something beyond the capricious human world had better join an old-fashioned religion. If you set aside any view of humankind that is borrowed from monotheism, you have to deal with human beings as you find them, with their perpetually warring values."
"Humans are like other animals in having a definite nature, which shapes their experiences whether they like it or not. No one benefits from being tortured or persecuted on account of their religion or sexuality. Being chronically poor is rarely, if ever, a positive experience. Being at risk of violent death is bad for human beings whatever their culture. Such truisms could be multiplied. Universal human values can be understood as something like moral facts, marking out goods and evils that are generically human. Using these universal values, it may be possible to define a minimum standard of civilised life that every society should meet; but this minimum won’t be the liberal values of the present time turned into universal principles."
"Universal values don’t add up to a universal morality. Such values are very often conflicting, and different societies resolve these conflicts in divergent ways. The Ottoman empire, during some of its history, was a haven of toleration for religious communities who were persecuted in Europe; but this pluralism did not extend to enabling individuals to move from one community to another, or to form new communities of choice, as would be required by a liberal ideal of personal autonomy. The Hapsburg empire was based on rejecting the liberal principle of national self-determination; but – possibly for that very reason – it was more protective of minorities than most of the states that succeeded it. Protecting universal values without honouring what are now seen as core liberal ideals, these archaic imperial regimes were more civilised than a great many states that exist today."
"The conviction that tyranny and persecution are aberrations in human affairs is at the heart of the liberal philosophy that prevails today. But this conviction is supported by faith more than evidence. Throughout history there have been large numbers who have been happy to relinquish their freedom as long as those they hate – gay people, Jews, immigrants and other minorities, for example – are deprived of freedom as well. Many have been ready to support tyranny and oppression. Billions of human beings have been hostile to liberal values, and there is no reason for thinking matters will be any different in future.
"What if the upshot of scientific inquiry is that a need for illusion is built into in the human mind?"
John Gray does not, however, provide an evidence for this 'in-built illusion'.
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