Showing posts from February, 2012

The Fictionalization of Love

"This is the fictionalization of love, the fact that the confidences that couples exchange are provided for them, structurally, because it is structurally necessary that these confidences by exchanged. Modern love would be unthinkable without fiction, romantic fiction in particular.... consider the modern situation. Each modern couple has to devise for itself a history which will justify its existence as a couple, on the basis of zero personal experience. Lovers cannot model their conduct on that of siblings or friends because even the best of friends or the closest of siblings have to hold back, for the sake of discretion. Hence it is necessary that sentimental education should take place via fictional rather than real exemplars, relayed via romantic novels, films and soaps on the TV. Fictions are plentiful, life-chances are few; it is not a condemnation of modern society to remark, as has often been done, that popular fiction proceeds and guides the actions of real-life lovers

Love as Concealment

"Love is the ultimate indiscretion.... knowledge about love is not like knowledge about cabbages, which do not mind being known about. Love is constituted through the dual process of mutual exposure (between lovers) combined with concealment (from everybody else). To discuss love at all as a topic for research papers is in some ways to contradict the essence of love. Of course, I know that many loving couples conduct themselves in a very amorous way in public; but nonetheless these public displays only serve to hint at much more spectacular and shameful goings-on which take place behind closed doors. I know too that when questioned by researchers individuals and couples will speak at length, and often with alarming frankness, about their sex-lives. But these confessions are made, usually, with the assurance that the information divulged will never be traced back to the individuals concerned and will, with luck, be tucked away from public gaze in statistical tables published in j


If free will leads to inevitable suffering, was it moral on God's part to allow us free will?

The Inexpressible

"What causes hesitation is the fact that, after all, Mr Wittgenstein manages to say a good deal about what cannot be said, thus suggesting to the sceptical reader that possibly there may be some loophole through a hierarchy of languages, or by some other exit. The whole subject of ethics, for example, is placed by Mr Wittgenstein in the mystical, inexpressible region. Nevertheless he is capable of conveying his ethical opinions. His defence would be that what he calls the mystical can be shown, although it cannot be said. It may be that this defence is adequate, but, for my part, I confess that it leaves me with a certain sense of intellectual discomfort." Bertrand Russell, on Wittgenstein's Tractatus


X: Objectively speaking, I'm a much more horrible person than you are. Yet I'm not plagued by self-loathing. Does the secret between sanity and insanity lies herein? 

Russell on Happiness

Russell on happiness : an insightful over-view of Bertrand Russell's views on happiness, certainly an important predecessor of positive psychology.

confusion is the new clarity

I: A's boyfriend seems to be a fashionable man in matters of heart  :D  Now a days, with regards to love, confusion is the new clarity.

God and Chaos

"It's hard to accept the idea that there cannot be an order in the universe because it would offend the free will of God and His omnipotence. So the freedom of God is our condemnation, or at least the condemnation of our pride." I dared, for the first and last time in my life, to express a theological conclusion: "But how can a necessary being exist totally polluted with the possible? What difference is there, then, between God and primigenial chaos? Isn't affirming God's absolute omnipotence and His absolute freedom with regards to His own choices tantamount to demonstrating that God does not exist?" Umberto Eco , The Name of the Rose