Trois couleurs: Rouge (Krzysztof Kieslowski, 1994)
The Judge: Leave. It’s your destiny. You can’t live your brother’s life for him.
Valentine: I love him. If only I could help.
The Judge: You can. Be.
Valentine: What do you mean?
The Judge: That’s all: be.
Aristotle concurs with H. Urs von Balthasar in his discussion of the three types of friendships:
The first type of friendship is the most common because it is based on self-interest. Such friendships arise along with our need to satisfy certain desires. We form these friendships with someone we believe will give us or help us get something we want. The essence of such friendships is using another as a means to get something rather than an end in themselves. These friendships are short-lived and end as soon as the individual gets what he wants.
The second type of friendship is also common and is considered to be “real” friendship. It is based on mutuality of interest. Such friendships form when people enjoy a given activity; such as fishing or hiking; share political, business, or social goals; or are involved in a common religion. These friendships are deeper and more satisfying than the first type as they are based in sharing with another rather than pure self-interest. They tend to last as long as the mutual interest exists, which can be many years or even a lifetime. We all form relationships of this type and they provide enjoyment and feelings of satisfaction. Although they recognize the needs of the other, the primary objective is one’s own pleasure and improvement.
Aristotle views the third type of friendship is extremely rare (Hence his agreement with Balthasar). We are very fortunate if we have two or three such friends during our lifetime. Many people never form this type of relationship with anyone and content themselves with the first two categories. In this final type of friendship each friend is concerned with the development and ultimate good of the other in the sense of helping that individual live a happy life and attain wisdom. It is the Christian ideal and appears in the gospel as, “Greater love than this has no man than to lay down his life for his friend.” It grows from giving of our lives and ourselves each day. In this case we do not view our friend as a means to obtain anything for ourselves but as an end in himself.
Richard Forst: Jeannie, do me a favor. Don’t be silly anymore. Just be yourself.
Jeannie: But I am myself. Who else would I be?
Richard Forst: I’m serious.
Jeannie: Definition of serious: Blah blah blah blah.
La parola della Intimità, questo è il languaggio della conoscenza!
In Rome, June 23 2014. Also In: BooksInTweets
La ruta del conocimiento: Querer a los demás (no son objeto del conocimiento, sino realidades trans-cognoscibles), y estimulando el crecimiento en libertad. Esta ruta indica el único método para amar y conocer.
“El conocimiento sin corazón es una cosa vacía” (la conoscenza senza cuore è una cosa vuota), resumía Feyerabend.
Para conocer con “razones superadoras” sirve el sendero de la poética y de la propia existencia. Sólo mediante la poesía y la experiencia vivida adquiere sentido la razón. Porque en el macro-cosmos de lo humano, hay realidades supra-conceptuales. Estas quizás se consideren de algún modo irracionales para la razón inmadura que es incapaz de conocer.
Las realidades más profundas como la compasión, la apertura, la luz interior, el sentir, etc. carecen de definición. La única definición que aceptan es aquella que culmina con la vivencia.
Sayonara (Joshua Logan, 1957)
Major Gruver: Look, Miss Ogi, I’m not up too good on the Japanese way of doing things. Maybe I’m saying the wrong things. Maybe my American manners are embarrassing. But I figured, as long as you came over here tonight maybe you were interested a little bit in meeting me too.Now, maybe I’m wrong and if I’m wrong, then you’ve got to tell me where we go from here, because I don’t know what to say. I’ve run out of things to say.Shiawase no Pan: しあわせのパン (Yukiko Mishima, 2012)
Suehisa’s dad: You two run the place?
Sang Mizushima: Yes.
Suehisa’s dad: She followed all the way here?
This is the life I wanted
With the person I love.
The New World (Terrence Malick, 2005)
Pocahontas: Come, spirit, help us sing the story of our land. You are our mother. We, your field of corn. We rise from out of the soul of you.
Pocahontas: Mother, where do you live? In the sky? The clouds? The sea? Show me your face. Give me a sign. We rise… we rise. Afraid of myself. A god, he seems to me. What else is life but being near you? Do they suspect? Oh, to be given to you. You to me. I will be faithful to you. True. Two no more. One. One. I am… I am.
Certes l´amour est quelque chose de grand et un bonheur inexprimable. Il ne sent point la pesanteur des plus lourds fardeaux, il change en douceur les plus grandes amertumes… le travail ne le lasse point, il n´est point embarrassé de la multitude des affaires, la crainte ne le trouble point, el est vif, ardent comme le feu, il s´élève au-dessus de tout et franchit tous les obstable. (…) ET POURTANT, SI NOUS LE VOULIONS BIEN, L´AMOUR NE NOUS QUITTERAIT JAMAIS.
Léontine Zanta (Paris, 1921), La Science et l´Amour: Journal d´une étudiante, p. 179
A little brainwashing will go a long way in making the history of science duller, simpler, more uniform, more ‘objective’ and more easily accessible to treatment by strict and unchangeable rules.
Scientific education as we know it today has precisely this aim. It simplifies ‘science’ by simplifying its participants: first, a domain of research is defined. The domain is separated from the rest of history (physics, for example, is separated from metaphysics and from theology) and given a ‘logic’ of its own. A thorough training in such a ‘logic’ then conditions those working in the domain; it makes their actions more uniform and it freezes large parts of the historical process as well. Stable ‘facts‘ arise and persevere despite the vicissitudes of history. An essential part of the training that makes such facts appear consists in the attempt to inhibit intuitions that might lead to a blurring of boundaries.
Paul K. Feyerabend.