Thoughts about how things in the broadest possible sense of the term hang together in the broadest possible sense of the term
Suppose you shared a space with someone. It could be as part of a family, but also a workplace or something else. Suppose further the other person agreed to be responsible for cleaning the floor on a regular basis.
For some time, the floor has been dirty.
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Ezra did what Anakin couldn’t: resist the Emperor’s lure.
And this despite having a similar family history of loss.
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After his death, Kanan Jarrus is remembered by his friends with such veneration. Ezra calls him “wise and brave”, and Hera grants him a place on her sacred family tree (Kalikori).
Even the Emperor mentions Kanan by name – if his death was important enough for the Emperor to cite, then his life must been too.
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My approach to Ahsoka Tano is quite different than the standard one.
Unlike most people, my first encounter with her was not in the Clone Wars series, but, apart from a short video snippet from Star Wars Rebels, in the second season of The Mandalorian.
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Egoism is a concept often not characterized in a helpful way. Many popular depictions fail to pick out true egocentrists while falsely accusing others of egoism.
In this four-part series, I try to draw a path from (true) egoism to unconditional love (agape in ancient Greek). The natural starting point is to understand egoism properly.
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“If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.” (1 John 2:28)
The righteousness that someone who is born of God practices resembles God’s righteousness in such a way that knowing God’s righteousness gives one assurance that whenever one sees it practiced (by a human being), that human being resembles God in this crucial respect.
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The apostle Peter encourages the addressees of his First Letter that “if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name.” (1 Peter 4:16). He contrasts it with the exhortation that no one should suffer as an evildoer (v. 15).
Now suffering innocently is by no means a thing easy to endure, but this is not what I wish to focus on here. Rather, I’ll center on the question “When do I know that I’m suffering as a Christian rather than as an evildoer?”. Silly question?
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What do you do when you would like to learn or understand something, but ‘looking at’ is inadequate for that endeavor, and ‘looking along’ is not (yet) possible?
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In the dialogue Charmides, Socrates and Critias have an interesting conversation about the interplay between know-how and moral knowledge.
I daresay we can learn something from it.
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