Is tomato a vegetable? Is spider an insect? Is panda a bear? Is American Bald Eagle really bald? Is cellophane made of plastic?
We may have been deceived by our senses; but actually tomato is a berry, spider belongs to group of creatures called arachnids, panda is a member of a raccoon family while American Bald Eagle is not really bald for its head is covered with snowy white feathers which, from a distance, appears no feathers at all. Neither cellophane is made of plastic but from a plant fiber called cellulose.
To be deceived by our senses is permissible in our omission to read some important facts but to be misled by a teacher is a mortal sin to the teaching profession, for it is both an acts of commission and omission. How many times some unknowledgeable history teachers have misguided us? Let me ask you these questions and figure them out if they are taught correctly?
Was the Philippines really discovered by Magellan in March 16,1521? Was he the First man to circumnavigate the globe? Did Magellan die in a one-on-one fight against Lapu-Lapu in the Battle of Mactan? Did General Gregorio Del Pilar die while riding on a white horse in the Battle of Tirad Pass? Is he (Gregorio Del Pilar) the Youngest General of the Philippine Revolution? Is Katipunan really founded by Andres Bonifacio at Tondo? Is Andres Bonifacio illiterate?
The answers to these questions were taught to us in our history class during the primary period. It is quite disappointing to know that what were taught to us, as answers in those questions by most teachers are incorrect.
Magellan did not discover but "Rediscovered the Philippines" in 1521, for the reason that prior to his arrival, we were already engaging in trade with the Chinese and Arabs. It is indeed proper to say that before his arrival we were already civilized. By the crossing of the International Date Line alone, it is correct to say that it is March 17, 1521 and not March 16, 1521 as Pigafetta diary contains. He (Magellan) is not even the "First Man to Circumnavigate the Globe" for the simple reason that he had been killed already in the Battle of Mactan. How could he circle the globe when he had been already killed in the Philippines? The honor goes to Sebastian Del Cano, the captain of the smallest ship "Victoria" and who sailed back to Spain. In the question about one-on-one battle between Magellan and Lapu-Lapu, it is actually a myth depicted in our comics. Lapu-Lapu did not collaborate with the Spaniards Magellan, decided to employ force, but upon embarking from his ship, he was been shot by a poisonous arrow by one on Lapu-Lapu's soldiers (which penetrated his legs). The helpless Magellan was then slaughtered. But of course, the honor is always given to the chieftain, Lapu-Lapu.
In the Battle of Tirad Pass, Telesforo Carrasco, author of the book "A Spaniard in Aguinaldo's Army" and also an eyewitness in the battle had mentioned that he (carrasco) was handing Del Pilar a carbine and warning him that the Americans were targeting him when the fatal bullet ripped through his neck. Carrasco made no mention of any white horse.
General Goyo or the Boy General (Del Pilar) is not the youngest general in Philippine Revolution but the recognition belongs to General Flaviano Yengko, who died at the age of 22 in the Battle at Perez, Dasmarinas, Cavite on March 3, 1897.
In the story of the founding of Katipunan, which most had taught that it is in No. 72 Azcarraga, (Now Recto) the place where Andres Bonifacio may have been born and lived. Likewise, it was where he, Deodato Arellano, Valentin Diaz, Teodoro Plata, Ladislao Diwa and Jose Dizon met together to form the secret society on July 7, 1892. The back is it was actually part of Binondo.
Andres Bonifacio is not illiterate. He had read several books about war and the Life of the Presidents of the United States of America. He also wrote a poem entitled "Pag-Ibig sa Tinubuang Lupa" and the rules to be followed by the Katipuneros also known as the "Katungkulang Gagawin ng Anak ng Bayan" Now, who is illiterate?
Let me add some more facts. We have been taught that the largest eagle in the world is the "Monkey-Eating Eagle" found in the jungles of Luzon and Mindanao. It does not principally eat monkeys since flying lemurs and flying squirrels; monkeys are difficult to catch. It thrives on and it can make up only a fraction of its menu. Incidentally, the eagle, despite the wingspan of over two meters, is not the world's largest. The distinction belongs to the "Harpy Eagle" of South America.
Some local primary schools has been celebrating "UN Day" where in pupils are required to bring different countries flags, but some teachers don't even bother to check whether the pupils really bring a flag of a UN Member or a Non- UN member.
Add some makers of posters, they included Emilio Aguinaldo as one of the national heroes, but most historians agree that Aguinaldo should be given only the honor as First Philippine President but not as a hero. He was allegedly responsible for the death of Andres Bonifacio and allegedly spent the money from the Truce of Biak-na-Bato in buying his personal commodities. Makers of these posters may have been a product of an irresponsible history lesson teaching.
As they say "History is a fable agreed upon" but we have to be diligent and sensitive in teaching the subject. History teachers may have common denominator in teaching the subject and that is to develop nationalism and patriotism but hey have to be careful in transmitting facts and re-stating what transpired in the past.
Teaching history subject is not simple as knowing the song "Magellan" by Yoyoy Villame. It is not even as easy as assigning students to draw the Philippine map or even appointing someone to report for the class. Those are least effective methods. The first menu is always the mastery of the subject matter. It supports the premise that "You cannot give, what you don't have" Why do pupils and students hate history class can be rooted on those above mistakes.
As teachers, they have to be well verse and knowledgeable about the past not to be an instrument of falsehood and mistakes. Not all things that are commonly accepted are correct just because they give honor to our country.
There are many factors that contribute to the boredom of students during their history class, but the personality and teaching strategies of the teachers can make a big difference. This serves as the second menu for effective history teaching. We can ask students to make Role-Playing, have Panel Discussion and Debate, write a Eulogy or Essay, etc. We have to ask thought provoking and challenging questions, assign them task and give them responsibilities in order for them to fall in-love with the subject.
A deeper reading and research is required to teach the subject more interestedly and more meaningfully. They have to teach right and they have to be "bright" As the "Nutrition Month Slogan" states "Kumain ng Right, Para Maging Bright" Is it right to eat "right" Nakakain ba ang right? I don't know, asked the DepEd officials.
References:
Ocampo, Ambeth Looking Back Anvil Publishing Co. Q.C.
Philippines 2001
Barrameda, Bong Pinoy Trivia
Tuesday, June 10, 2008
Article XIV, Section 5 by Lorna V. Wy, MA (July, 2006)
Education is a vital possession that nobody can take this away from an individual. It is a powerful weapon and passport that leads to victory and triumph.
The state recognizes the role of education in its citizenry. The Constitution states in Article XIV, Section 1: The State shall protect and promote the right of all citizens to quality education at all levels and shall take appropriate steps to make such education accessible to all. However, Right to Education is not absolute, as held in Art. XIV Section 4 (1) of 1987 Philippine Constitution: The State recognizes the complimentary roles of public and private institutions in the educational system and shall exercise reasonable supervision and regulation of all educational institutions. Further, Section 5 (2), Academic Freedom shall be enjoyed in all institutions of higher learning.
As may be gleaned from the above provisions, such power to regulate is subject to the requirement of reasonableness. Moreover, the Constitution allows merely the regulation and supervision of educational institutions, not deprivation of their rights.
Freedom of educational institutions has been defined as the right of the school or college to decide for itself, its aims and objectives and how best to attain the. Free from outside coercion or interference save possibly when the overriding public welfare calls for some restraint. It has a wide sphere of autonomy certainly extending to the choice of students.
While it is true that an institution of learning has contractual obligation to afford its students a fair opportunity to complete the course they seek to pursue, since a contract creates a reciprocal rights and obligations, the obligation of the school to educate a student would imply a corresponding obligation on the part of the student to study and obey rules and regulation of the school. When a student commits a serious breach of discipline or failed to maintain the required academic standards, he forfeits his contractual right. In this connection, Supreme Court as held in University of San Agustin, Inc. v. Court of Appeals, 230 SCRA 761, educational institutions are afforded ample discretion to formulate reasonable rules and regulations in the admission of students, including setting of Academic Standards. Within the parameters thereof, they are competent to determine who are entitled to admission and re-admission.
What are the essentials freedoms subsumed in the term "Academic Freedom"?
Who may teach;
What may be taught;
How it shall be taught, and
Who may be admitted to study?
The right of the school to discipline its students is at once apparent in the freedom, "how it shall be taught" A school certainly cannot function in an atmosphere of anarchy. Thus, there can be no doubt that the establishment of an educational institution requires rules and regulation necessary for the maintenance of an orderly program and the creation of an educational environment conducive to learning. Such rules and regulation are equally necessary for the protection of students and faculty.
Moreover, the school has an interest in teaching the student's discipline, a necessary if not indispensable value in any field of learning. By instilling discipline, the school teaches discipline. It is the responsibility of the school to help its students grow and develop into mature, responsible, effective and worthy citizens of the community.
Even assuming a contract has been created from the moment the school admits the student the contract as a general rule has a period up to the extent of the duration of the course, which the student enrolled. However, the school has the right to terminate such contract if there is a breach violation of contractual obligation. As held in Ateneo de Manila v. Capulong, 222 SCRA 643, the higher court upheld the expulsion of students found guilty of hazing.
Academic freedom does not end when a student graduated or ceased its contract with the school.
May a university validly revoke a degree or honor it has conferred to a student after the graduation of the latter after finding that such degree or honor was obtained through fraud?
Supreme Court held in the case of UP Board of Regents v. CA and Arokiaswamy William Margaret Celine, G.R. No. 134625, Where it shown that the conferment of an honor or distinction was obtained through fraud, a university has the right to revoke or withdraw the honor or distinction it has thus conferred. This freedom of a university does not terminate upon the graduation of student, for it is precisely the graduation of such student that is in question.
Finally, the law provides equal protection and due process in the exercise of Academic Freedom; such freedom cannot be exercise whimsically, arbitrarily, and capriciously by both parties.
The state recognizes the role of education in its citizenry. The Constitution states in Article XIV, Section 1: The State shall protect and promote the right of all citizens to quality education at all levels and shall take appropriate steps to make such education accessible to all. However, Right to Education is not absolute, as held in Art. XIV Section 4 (1) of 1987 Philippine Constitution: The State recognizes the complimentary roles of public and private institutions in the educational system and shall exercise reasonable supervision and regulation of all educational institutions. Further, Section 5 (2), Academic Freedom shall be enjoyed in all institutions of higher learning.
As may be gleaned from the above provisions, such power to regulate is subject to the requirement of reasonableness. Moreover, the Constitution allows merely the regulation and supervision of educational institutions, not deprivation of their rights.
Freedom of educational institutions has been defined as the right of the school or college to decide for itself, its aims and objectives and how best to attain the. Free from outside coercion or interference save possibly when the overriding public welfare calls for some restraint. It has a wide sphere of autonomy certainly extending to the choice of students.
While it is true that an institution of learning has contractual obligation to afford its students a fair opportunity to complete the course they seek to pursue, since a contract creates a reciprocal rights and obligations, the obligation of the school to educate a student would imply a corresponding obligation on the part of the student to study and obey rules and regulation of the school. When a student commits a serious breach of discipline or failed to maintain the required academic standards, he forfeits his contractual right. In this connection, Supreme Court as held in University of San Agustin, Inc. v. Court of Appeals, 230 SCRA 761, educational institutions are afforded ample discretion to formulate reasonable rules and regulations in the admission of students, including setting of Academic Standards. Within the parameters thereof, they are competent to determine who are entitled to admission and re-admission.
What are the essentials freedoms subsumed in the term "Academic Freedom"?
Who may teach;
What may be taught;
How it shall be taught, and
Who may be admitted to study?
The right of the school to discipline its students is at once apparent in the freedom, "how it shall be taught" A school certainly cannot function in an atmosphere of anarchy. Thus, there can be no doubt that the establishment of an educational institution requires rules and regulation necessary for the maintenance of an orderly program and the creation of an educational environment conducive to learning. Such rules and regulation are equally necessary for the protection of students and faculty.
Moreover, the school has an interest in teaching the student's discipline, a necessary if not indispensable value in any field of learning. By instilling discipline, the school teaches discipline. It is the responsibility of the school to help its students grow and develop into mature, responsible, effective and worthy citizens of the community.
Even assuming a contract has been created from the moment the school admits the student the contract as a general rule has a period up to the extent of the duration of the course, which the student enrolled. However, the school has the right to terminate such contract if there is a breach violation of contractual obligation. As held in Ateneo de Manila v. Capulong, 222 SCRA 643, the higher court upheld the expulsion of students found guilty of hazing.
Academic freedom does not end when a student graduated or ceased its contract with the school.
May a university validly revoke a degree or honor it has conferred to a student after the graduation of the latter after finding that such degree or honor was obtained through fraud?
Supreme Court held in the case of UP Board of Regents v. CA and Arokiaswamy William Margaret Celine, G.R. No. 134625, Where it shown that the conferment of an honor or distinction was obtained through fraud, a university has the right to revoke or withdraw the honor or distinction it has thus conferred. This freedom of a university does not terminate upon the graduation of student, for it is precisely the graduation of such student that is in question.
Finally, the law provides equal protection and due process in the exercise of Academic Freedom; such freedom cannot be exercise whimsically, arbitrarily, and capriciously by both parties.
The Notion of Aristotle's Principle of Causality by Rogelio G. Dela Cruz, Ph. D (July, 2006)
Perhaps because of the influence of his father's medical profession, Aristotle's philosophy laid its principal stress on biology, in contrast to Plato's emphasis on mathematics. Aristotle regarded the world as made up of individuals (substances) occurring in fixed natural kinds (species). Each individual has its built-in specific pattern of development and grows toward proper self-realization as a specimen of its type. Growth, purpose, and direction are thus built into nature. Although science studies general kinds, according to Aristotle, these kinds find their existence in particular individuals. Science and philosophy must therefore balance, not simply choose between, the claims of empiricism (observation and sense experience) and formalism (rational deduction).
One of the most distinctive of Aristotle's philosophic contributions was a new notion of causality. Each thing or event, he thought, has more than one "reason" that helps to explain what, why, and where it is. Earlier Greek thinkers had tended to assume that only one sort of cause can be really explanatory; Aristotle proposed four.
These four causes are the material cause, the matter out of which a thing is made; the efficient cause, the source of motion, generation, or change; the formal cause, which is the species, kind, or type; and the final cause, the goal, or full development, of an individual, or the intended function of a construction or invention. Thus, a young lion is made up of tissues and organs, its material cause; the efficient cause is its parents, who generated it; the formal cause is its species, lion; and its final cause is its built-in drive toward becoming a mature specimen. In different contexts, while the causes are the same four, they apply analogically. Thus, the material cause of a statue is the marble from which it was carved; the efficient cause is the sculptor; the formal cause is the shape the sculptor realized-Hermes, perhaps, or Aphrodite; and the final cause is its function, to be a work of fine art.
In each context, Aristotle insists that something can be better understood when its causes can be stated in specific terms rather than in general terms. Thus, it is more informative to know that a sculptor made the statue than to know that an artist made it; and even more informative to know that Polycleitus chiseled it rather than simply that a sculptor did so.
Aristotle thought that his causal pattern was the ideal key for organizing knowledge. His lecture notes present impressive evidence of the power of this scheme.
One of the most distinctive of Aristotle's philosophic contributions was a new notion of causality. Each thing or event, he thought, has more than one "reason" that helps to explain what, why, and where it is. Earlier Greek thinkers had tended to assume that only one sort of cause can be really explanatory; Aristotle proposed four.
These four causes are the material cause, the matter out of which a thing is made; the efficient cause, the source of motion, generation, or change; the formal cause, which is the species, kind, or type; and the final cause, the goal, or full development, of an individual, or the intended function of a construction or invention. Thus, a young lion is made up of tissues and organs, its material cause; the efficient cause is its parents, who generated it; the formal cause is its species, lion; and its final cause is its built-in drive toward becoming a mature specimen. In different contexts, while the causes are the same four, they apply analogically. Thus, the material cause of a statue is the marble from which it was carved; the efficient cause is the sculptor; the formal cause is the shape the sculptor realized-Hermes, perhaps, or Aphrodite; and the final cause is its function, to be a work of fine art.
In each context, Aristotle insists that something can be better understood when its causes can be stated in specific terms rather than in general terms. Thus, it is more informative to know that a sculptor made the statue than to know that an artist made it; and even more informative to know that Polycleitus chiseled it rather than simply that a sculptor did so.
Aristotle thought that his causal pattern was the ideal key for organizing knowledge. His lecture notes present impressive evidence of the power of this scheme.
Healing Your Painful Memories by Rosalin SR Camacho (July, 2006)
We are all hurt as we journey through this life. Some hurts we are able to let go of, but others we hold on to, letting them taint the joy of the rest of our lives. The article here, which I read long time ago from Catholic Update, has enlightened me so much that I would want to share it with you.
" Once a teacher gave me an F on the test" a 20-year old woman recalls, " because she thought I'd cheated. Years later I saw her and deliberately snubbed her".
" I never forgave my mother," a middle-aged man says. " She was drunk all the time when we were growing up. I left home when I was eighteen and never saw her again, even though I heard that she quit drinking."
To continue carrying hurts like these, though, is to choose pain. Just as we would seek help immediately for a gunshot wound or a dog bite, we need to seek the same healing for emotional wounds. Not doing so can damage our spiritual, emotional and even physical well-being. Jesus tells us to let go of our grudges and do good to those who hate us. Psychologists give us similar advice. They tell us that we have the power to lighten the burdens we carry and that forgiving is one way of doing that. And some medical scientists say that carrying emotional hurts can precipitate heart disease, cancer, digestive problems, high blood pressure and mental breakdown.
Our spiritual lives are affected, too, when we cherish past hurts. We find it difficult to be Christ for those around us, and we block the Christ who wants to relate to us through others.
Here are seven (7) suggestions for healing those memories that keep you from living life fully.
Admit that you are hurt.
Often it's hard to admit we're hurting. " I'm okay", we stoically tell ourselves, and we tell others, "Big boys and girls don't cry". But admitting you're hurting is one of the first steps toward healing. "The more we are in touch with reality and cope with it, no matter how painful it may be, the better mental and emotional well- being we enjoy."
Know that you are loved.
The second step in healing a hurt is becoming aware of how much you are loved. In love, God offers us Jesus to be united with us. We let this awareness in; we allow new healing tissue to form around life's wounds. As we open our eyes to the many ways God's love is manifested in our lives, and in the love that other have for us, we begin to risk living in a present awareness of love instead of with past hurts.
Don't automatically blame yourself or the things you suffer.
It's okay to be angry at misfortune or with someone who has hurt you. Dennis and Matthew Linn, who have co-authored eight books on healing life's hurts said that anger at an emotional hurt is a healthy reaction as pain from a physical hurt.
Share your story of hurt.
Tell the story of your hurt to a trusted friend. Telling your story to a wounded healer and allowing yourself to be comforted by that person is another step toward letting the hurt go. It is therefore unhealthy for a person to keep his hurts all inside.
Turn to Jesus for healing.
Jesus is t he greatest healer Christians know, and the most trustworthy friend we have. Through out the gospel we see the physically, spiritually, and emotionally wounded going to Him.
Be patient and persistent.
Healing takes time. We need to have the persistence of the Canaanite woman whom Jesus first ignored and then refused to respond to after her pleas to heal her daughter (Matthew 15:21-28)
Discover the healing power of centering prayer.
Another action that can heal hurts - a more passive yet intense kind of action - is to practice the kind of prayer in which we let go of everything (words, thoughts, prayers, techniques, images, everything) and simply go very quietly to the center of our being where God is. In this healing prayer, we are simply aware of our oneness with God. It's called centering prayer. Spiritual writer Thomas Keating says there are some hurts that are so deep that only this kind of prayer can heal them. If we take time (perhaps 20 minutes once or twice a day) to be with God in this kind of "c entering" prayer, we will find that our life is happier, our burdens are lighter, our hurts are healed. How do you know when you're healed? Most spiritual writers says that these happens when you see value in the experience that hurt you. Forgetting is not one of the signs of being healed. You maybe healed of the hurt, but still remember it. Whoever said that "To forgive is to forget" was over simplifying.
" Once a teacher gave me an F on the test" a 20-year old woman recalls, " because she thought I'd cheated. Years later I saw her and deliberately snubbed her".
" I never forgave my mother," a middle-aged man says. " She was drunk all the time when we were growing up. I left home when I was eighteen and never saw her again, even though I heard that she quit drinking."
To continue carrying hurts like these, though, is to choose pain. Just as we would seek help immediately for a gunshot wound or a dog bite, we need to seek the same healing for emotional wounds. Not doing so can damage our spiritual, emotional and even physical well-being. Jesus tells us to let go of our grudges and do good to those who hate us. Psychologists give us similar advice. They tell us that we have the power to lighten the burdens we carry and that forgiving is one way of doing that. And some medical scientists say that carrying emotional hurts can precipitate heart disease, cancer, digestive problems, high blood pressure and mental breakdown.
Our spiritual lives are affected, too, when we cherish past hurts. We find it difficult to be Christ for those around us, and we block the Christ who wants to relate to us through others.
Here are seven (7) suggestions for healing those memories that keep you from living life fully.
Admit that you are hurt.
Often it's hard to admit we're hurting. " I'm okay", we stoically tell ourselves, and we tell others, "Big boys and girls don't cry". But admitting you're hurting is one of the first steps toward healing. "The more we are in touch with reality and cope with it, no matter how painful it may be, the better mental and emotional well- being we enjoy."
Know that you are loved.
The second step in healing a hurt is becoming aware of how much you are loved. In love, God offers us Jesus to be united with us. We let this awareness in; we allow new healing tissue to form around life's wounds. As we open our eyes to the many ways God's love is manifested in our lives, and in the love that other have for us, we begin to risk living in a present awareness of love instead of with past hurts.
Don't automatically blame yourself or the things you suffer.
It's okay to be angry at misfortune or with someone who has hurt you. Dennis and Matthew Linn, who have co-authored eight books on healing life's hurts said that anger at an emotional hurt is a healthy reaction as pain from a physical hurt.
Share your story of hurt.
Tell the story of your hurt to a trusted friend. Telling your story to a wounded healer and allowing yourself to be comforted by that person is another step toward letting the hurt go. It is therefore unhealthy for a person to keep his hurts all inside.
Turn to Jesus for healing.
Jesus is t he greatest healer Christians know, and the most trustworthy friend we have. Through out the gospel we see the physically, spiritually, and emotionally wounded going to Him.
Be patient and persistent.
Healing takes time. We need to have the persistence of the Canaanite woman whom Jesus first ignored and then refused to respond to after her pleas to heal her daughter (Matthew 15:21-28)
Discover the healing power of centering prayer.
Another action that can heal hurts - a more passive yet intense kind of action - is to practice the kind of prayer in which we let go of everything (words, thoughts, prayers, techniques, images, everything) and simply go very quietly to the center of our being where God is. In this healing prayer, we are simply aware of our oneness with God. It's called centering prayer. Spiritual writer Thomas Keating says there are some hurts that are so deep that only this kind of prayer can heal them. If we take time (perhaps 20 minutes once or twice a day) to be with God in this kind of "c entering" prayer, we will find that our life is happier, our burdens are lighter, our hurts are healed. How do you know when you're healed? Most spiritual writers says that these happens when you see value in the experience that hurt you. Forgetting is not one of the signs of being healed. You maybe healed of the hurt, but still remember it. Whoever said that "To forgive is to forget" was over simplifying.
Confluence of Philosophy and Religion in the Middle Ages: Justin Martyr's Apologia by Jeffrey L. Bartilet (July, 2006)
The "Dialogue with Trypho", one of the earliest attempts of Christian intelligentsia to bridge the reverberating tide of religious views and teachings with the realm of natural reason, provides a provocative apercu to the antinomies of religious and ideological positions in the period dramatic historical changes in the second century after the birth of Christ within the Roman Empire. A period characterized by peace and prosperity yet imperial concerns were much focused on geopolitical expansion, thus nascent administrative predicaments plagued the Empire, a socio-political scene were contending ideological forces manifest themselves not only the practice of faith but also in writing.
Justin Martyr, the author of the said dialogue, stands as a precipice in this period. It is in Justin's dialogue where we can find tirades of virulent religious attacks to the Early Greek traditions of philosophy and the Schools and sects stemming therefrom, as well as to non Christian religions particularly Judaism, carefully laid out in a form or style reminiscent of Plato's extant writings (Popularly known as The Dialogues). The attack proceeds in a way of a sojourn of the Justin in search of the true philosophy where he enters the different Schools:
I will explain to you... my views on this subject. Philosophy is indeed one's greatest possession, and is most precious in the sight of God to whom alone leads us and to whom it unites us, and they in truth are holy men who have applied themselves to philosophy. But many have failed to discover the nature of philosophy, and the reason why it was sent down to men... When I first desired to contact one of these philosphers, I placed myself under the tutelage of a certain Stoic. After spending time with him and learning nothing new about God (for my instructor had no knowledge of God, nor did he consider such knowledge necessary), I left him and turned to a Peripatetic who considered himself an astute teacher. After a few days with him he demanded that we settle the matter of my tuition fee in such a way that our association would not be unprofitable to him. Accordingly, I left him, because I did not consider him a real philosopher. Since my spirit still yearned to hear the specific and the excellent meaning of philosophy, I approached a very famous Pythagorean, who took great pride in his own wisdom. In my interview with him, when I expressed a desire to become his pupil, he asked me, "What? Do you know music, astronomy, and geometry? How do you expect to comprehend any of those things that are conducive to happiness, if you are not first acquainted with those objects, which draw your mind away from objects?
In this particular passage we can clearly notice that Justin equates philosophy with search for God.
A close examination of the dialogue reveals a certain enmity to non-Christian religions and Greek Schools of thought (Stoicism, the Peripatetics, the Pythagoreans and the Platonists) and a privileging of Christianity, providing it with a certain leverage by presenting it to the center of the ideological theatre, as "the one and only true philosophy."
Another point that is worth noting is that it seems that the dialogue is strategically aimed at a refutation and a clarification or an authentic "representation" of what truly is the Christian religion. The Dialogue With Trypho can be said to be a religious stratagem for the Christians represented by the learned believers, and Justin, being at the forefront of this battle for recognition and centering provides the textual backing of this struggle by raising it to the ideological and cultural sphere whose captive audience, is of course, the educated, those occupying privileged positions (administrators, senators, etc.) in the Roman Empires in the reign of Antonius Pius and later, Marcus Aurelius. Clearly, the apologia of Justin is not "saying sorry" but a defense of one's faith.
Justin Martyr, the author of the said dialogue, stands as a precipice in this period. It is in Justin's dialogue where we can find tirades of virulent religious attacks to the Early Greek traditions of philosophy and the Schools and sects stemming therefrom, as well as to non Christian religions particularly Judaism, carefully laid out in a form or style reminiscent of Plato's extant writings (Popularly known as The Dialogues). The attack proceeds in a way of a sojourn of the Justin in search of the true philosophy where he enters the different Schools:
I will explain to you... my views on this subject. Philosophy is indeed one's greatest possession, and is most precious in the sight of God to whom alone leads us and to whom it unites us, and they in truth are holy men who have applied themselves to philosophy. But many have failed to discover the nature of philosophy, and the reason why it was sent down to men... When I first desired to contact one of these philosphers, I placed myself under the tutelage of a certain Stoic. After spending time with him and learning nothing new about God (for my instructor had no knowledge of God, nor did he consider such knowledge necessary), I left him and turned to a Peripatetic who considered himself an astute teacher. After a few days with him he demanded that we settle the matter of my tuition fee in such a way that our association would not be unprofitable to him. Accordingly, I left him, because I did not consider him a real philosopher. Since my spirit still yearned to hear the specific and the excellent meaning of philosophy, I approached a very famous Pythagorean, who took great pride in his own wisdom. In my interview with him, when I expressed a desire to become his pupil, he asked me, "What? Do you know music, astronomy, and geometry? How do you expect to comprehend any of those things that are conducive to happiness, if you are not first acquainted with those objects, which draw your mind away from objects?
In this particular passage we can clearly notice that Justin equates philosophy with search for God.
A close examination of the dialogue reveals a certain enmity to non-Christian religions and Greek Schools of thought (Stoicism, the Peripatetics, the Pythagoreans and the Platonists) and a privileging of Christianity, providing it with a certain leverage by presenting it to the center of the ideological theatre, as "the one and only true philosophy."
Another point that is worth noting is that it seems that the dialogue is strategically aimed at a refutation and a clarification or an authentic "representation" of what truly is the Christian religion. The Dialogue With Trypho can be said to be a religious stratagem for the Christians represented by the learned believers, and Justin, being at the forefront of this battle for recognition and centering provides the textual backing of this struggle by raising it to the ideological and cultural sphere whose captive audience, is of course, the educated, those occupying privileged positions (administrators, senators, etc.) in the Roman Empires in the reign of Antonius Pius and later, Marcus Aurelius. Clearly, the apologia of Justin is not "saying sorry" but a defense of one's faith.
Post Hoc Ergo Propter Hoc by Ronan S. Estoque, MA (July, 2006)
The title is a Latin phrase with the literal translation of "after therefore because of it". In an English translation, the phrase does not even convey a complete thought; in fact, such is not even a sentence. In Latin however, the gist is that the past is just the harbinger of the present.
A couple of weeks ago, a lone Israeli soldier was kidnapped by some militant Palestinians and in exchange for his release - they are demanding the release of all political prisoners being held by the Israeli government. The policy of "no dealing with terrorists" prevailed and the result is a systematic bombing of selected Palestinian infrastructures in Gaza.
Over the weekend, two Israeli soldiers were kidnapped again and this time by the militant Lebanese Hezbolla (with the same demand) and in response to the kidnapping. The Israeli forces are systematically bombing Lebanon.
The Palestinians and the Lebanese are not taking this aggression sitting down, they are also responding with their own brand of violence, by bombing the nearest accessible town (e.g. Haifa).
The violence that was brewing for decades were finally unleashed and the unwitting participants (the Israelis, the Palestinians, and the Lebanese are all claiming to be unwilling players in this violent war episode) are all reaping the results of justified/unreasonable aggression. My sole concern is that the people who really deserves to be crippled and killed are the ones who are unscathed by this unnecessary and costly battle.
The Arab states surrounding Israel might finally converge and form an alliance that would once and for all settle the riddle and dilemma of a sovereign Jewish state.
I wouldn't even attempt to forecast the outcome of that equation. Suffice it to say that civilian casualties or collateral damage is certain to run in thousands with millions of economic implications and cost for all combatants.
Somewhere, diplomacy must prevail and put a stop to this violence. There will be no winners in this contest, only losers. The republic though thousand of miles away from the armed conflict will certainly feel the pinch in terms of higher oil crude prices. Because indirectly, instability in the Middle East is usually equated with higher oil prices for the world market. Hence, we say - post hoc ergo propter hoc.
A couple of weeks ago, a lone Israeli soldier was kidnapped by some militant Palestinians and in exchange for his release - they are demanding the release of all political prisoners being held by the Israeli government. The policy of "no dealing with terrorists" prevailed and the result is a systematic bombing of selected Palestinian infrastructures in Gaza.
Over the weekend, two Israeli soldiers were kidnapped again and this time by the militant Lebanese Hezbolla (with the same demand) and in response to the kidnapping. The Israeli forces are systematically bombing Lebanon.
The Palestinians and the Lebanese are not taking this aggression sitting down, they are also responding with their own brand of violence, by bombing the nearest accessible town (e.g. Haifa).
The violence that was brewing for decades were finally unleashed and the unwitting participants (the Israelis, the Palestinians, and the Lebanese are all claiming to be unwilling players in this violent war episode) are all reaping the results of justified/unreasonable aggression. My sole concern is that the people who really deserves to be crippled and killed are the ones who are unscathed by this unnecessary and costly battle.
The Arab states surrounding Israel might finally converge and form an alliance that would once and for all settle the riddle and dilemma of a sovereign Jewish state.
I wouldn't even attempt to forecast the outcome of that equation. Suffice it to say that civilian casualties or collateral damage is certain to run in thousands with millions of economic implications and cost for all combatants.
Somewhere, diplomacy must prevail and put a stop to this violence. There will be no winners in this contest, only losers. The republic though thousand of miles away from the armed conflict will certainly feel the pinch in terms of higher oil crude prices. Because indirectly, instability in the Middle East is usually equated with higher oil prices for the world market. Hence, we say - post hoc ergo propter hoc.
Yahoos Such Us by Claudio V. Tabotabo, MA (July, 2006)
After his absence for barely nine years, Gulliver came back bringing with him every detail of his adventures. But to his greatest astonishment he could not aligned himself with the style of what men called civilization; and the people who knew him since he left for the seas could not accept him anymore.
In his adventures Gulliver met people in contrasting sizes, diminutive like the size of his fingers, and giants that his size was only their fingers. The giants asked so many questions concerning the management and defense of the state from where Gulliver came. Gulliver the small man among the giants had to say something in favor of his race. He told them England has thousands soldiers standing on guard for any threat. He further said his country is at peace with her neighbors in the region. The giant's queen retorted, "How could you say at peace in the presence of thousand soldiers standing on guard?"
If there are brutes in the world it must be the men in modernization and the Yahoos in the Houyhnms. Animals sustain their living by following the cycle of nature while men in their avarice live by destroying the nature.
In the world of the Houyhnms horses lived in culture and refinement to a high degree. In this country horses can speak and domineering over the other animals particularly the men who had the behavior of the worst savage. The horses called them yahoo. They eat like crocodiles and relieve themselves from excrements like pig. By virtue of his appearance the horses considered him a yahoo. Gulliver exhorted all he can to convince the horses that he was coming from a civilized country and he was not a yahoo. At the end the horses set him to the seas for home once again.
It was home that Gulliver longed so much. He discovered treasures but he threw them away because fortune he did not want for. In the midst of his tribulations he only wanted to wake up one morning with his wife and the things he knew surrounding him. He had all the avenues to go home but thinking on the follies of men he decided not to live with human anymore. He shifted to live in decency among the horses.
But he was back home and his adventures came to the point of risking his name as doctor and the fate of his family in danger. He had to prove he was sober and convince everyone that there are certain people in the other segment of the world who lived in honesty, justice and reverence. But humanity represented by the doctors could not imagine the existence of such a kind of people. For them the world is made up of hypocrites: in the palace as well as in the hovels of the cities.
Men of civilization specially the one in the name of Dr. Bates who saw first the truth of what Gulliver had said and who had the animal desire to Mary, Gulliver's wife are immersed to the corruption of the world. He was blinded and for him evil is a natural thing.
While from far away Gulliver was immersed with culture and refinement of the being he met. He and the doctors could not go hand in hand any more. But the truth came out that he was sober and his faculties in tacked.
There are still good men in the world in rustic and rugged attire but the rogue in a guise of civilization cannot take it.
In his adventures Gulliver met people in contrasting sizes, diminutive like the size of his fingers, and giants that his size was only their fingers. The giants asked so many questions concerning the management and defense of the state from where Gulliver came. Gulliver the small man among the giants had to say something in favor of his race. He told them England has thousands soldiers standing on guard for any threat. He further said his country is at peace with her neighbors in the region. The giant's queen retorted, "How could you say at peace in the presence of thousand soldiers standing on guard?"
If there are brutes in the world it must be the men in modernization and the Yahoos in the Houyhnms. Animals sustain their living by following the cycle of nature while men in their avarice live by destroying the nature.
In the world of the Houyhnms horses lived in culture and refinement to a high degree. In this country horses can speak and domineering over the other animals particularly the men who had the behavior of the worst savage. The horses called them yahoo. They eat like crocodiles and relieve themselves from excrements like pig. By virtue of his appearance the horses considered him a yahoo. Gulliver exhorted all he can to convince the horses that he was coming from a civilized country and he was not a yahoo. At the end the horses set him to the seas for home once again.
It was home that Gulliver longed so much. He discovered treasures but he threw them away because fortune he did not want for. In the midst of his tribulations he only wanted to wake up one morning with his wife and the things he knew surrounding him. He had all the avenues to go home but thinking on the follies of men he decided not to live with human anymore. He shifted to live in decency among the horses.
But he was back home and his adventures came to the point of risking his name as doctor and the fate of his family in danger. He had to prove he was sober and convince everyone that there are certain people in the other segment of the world who lived in honesty, justice and reverence. But humanity represented by the doctors could not imagine the existence of such a kind of people. For them the world is made up of hypocrites: in the palace as well as in the hovels of the cities.
Men of civilization specially the one in the name of Dr. Bates who saw first the truth of what Gulliver had said and who had the animal desire to Mary, Gulliver's wife are immersed to the corruption of the world. He was blinded and for him evil is a natural thing.
While from far away Gulliver was immersed with culture and refinement of the being he met. He and the doctors could not go hand in hand any more. But the truth came out that he was sober and his faculties in tacked.
There are still good men in the world in rustic and rugged attire but the rogue in a guise of civilization cannot take it.
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