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When we finally achieve the full right of participation in American life, what we make of it will depend upon our sense of cultural values, and our creative use of freedom, not upon our racial identification. I see no reason why the heritage of world culture—which represents a continuum—should be confused with the notion of race. Japan erected a highly efficient modern technology upon a religious culture which viewed the Emperor as a god. The Germany which produced Beethoven and Hegel and Mann turned its science and technology to the monstrous task of genocide; one hopes that when what are known as the “Negro” societies are in full possession of the world’s knowledge and in control of their destinies, they will bring to an end all those savageries which for centuries have been committed in the name of race. From what we are now witnessing in certain parts of the world today, however, there is no guarantee that simply being non-white offers any guarantee of this. The demands of state policy are apt to be more influential than morality. I would like to see a qualified Negro as President of the United States. But I suspect that even if this were today possible, the necessities of the office would shape his actions far more than his racial identity. ↗
As long as he followed the fixed definition of obscure words such as spirit, will, freedom, essence, purposely letting himself go into the snare of words the philosophers set for him, he seemed to comprehend something. But he had only to forget the artificial train of reasoning, and to turn from life itself to what had satisfied him while thinking in accordance with the fixed definitions, and all this artificial edifice fell to pieces at once like a house of cards, and it became clear that the edifice had been built up out of those transposed words, apart from anything in life more important than reason. ↗
Dr. Frankl discovered that even under the most inhumane of conditions, one can live a life of purpose and meaning. But for the majority of prisoners at Auschwitz, a meaningful life did not seem possible. Immersed in a world that no longer recognized the value of human life and human dignity, that robbed them of their will and made them objects to be exterminated, most inmates suffered a loss of their values. If a prisoner did not struggle against this spiritual destruction with a determined effort to save his self-respect, he lost his feeling of being an individual, a being with a mind, with inner freedom, and with personal value. His existence descended to the level of animal life, plunging him into a depression so deep that he became incapable of action. No entreaties, no blows, no threats would have any effect on his apathetic paralysis, and he soon died, underscoring the Russian novelist Fyodor Dostoyevsky's observations: "Without a firm idea of himself and the purpose of his life, man cannot live, and would sooner destroy himself than remain on earth, even if he was surrounded with bread. ↗
لا يعني إنتهاء نظام ديكتاتوري أن جميع المشكلات التي خلفها ستنتهي، فسقوط نظام معين لا يخلق المدينة الفاضلة، بل يفتح المجال أمام عهود طويلة لبناء علاقات ءإجتماعية وإقتصادية وسياسية عادلة ويهيى للقضاء على أشكال الظلم والإضطهاد الأخرى. لقد استطاع تحدي الشعوب الذي تميز في الغالب باللا عنف منذ عام 1980 إسقاط الأنظمة الديكتاتورية في استونيا ولاتفيا وليتوانيا وبولندا وألمانيا الشرقية وتشيكوسلوفاكيا وسلوفينيا ومدغشقر ومالي وبوليفيا والفلبين، لكن من المؤكد إن إنهيار الأنظمة الديكتاتورية لم يحل جميع المشكلات الأخرى في هذه المجتمعات كالفقر والجريمة وعدم الفعالية البيروقراطية وتخريب البيئة فذلك ما تورثه الأنظمة القمعية. لكن سقوط هذه الأنظمة الديكتاتورية كان له الحد الأدنى من تخفيف معاناة ضحايا القمع وفتح الطريق أمام إعادة بناء هذه المجتمعات بوجود عدالة إجتماعية وحريات سياسية وديمقراطية وشخصية ↗
Aref knelt, reached into his pocket and produced an implement made from a small stick which he called his miswak, the use of which he silently illustrated before handing her his spare. He also gave her a clean cloth and a bowl of the freshly collected water. She was directed to soften the dry stick in the water, then copy him by cleaning her mouth, using the miswak like a toothbrush. Gazing at the blood on the cloth, then down at the clothing the native had placed over her legs, soldier Freeman sighed. Aref watched and waited and then, sitting back on his haunches, showed her too that she must rub her feet and calves to stimulate the circulation. She copied him again, sliding her hands across the tops of her ankles and flexing her toes. Glad that she had followed his direction for once, Aref took a more relaxed break, sitting away from her and taking out his carving tools. He whetted his utility knife with the small stone he carried, studying the soldier’s reaction closely from afar. Instantly, he sensed her distrust. She stared at the knife in his hands, as if he might use it against her, but he continued working peacefully, then slid the implements back into his pockets and loaded his miswak onto the belt at his hips, wondering, with the gentle sarcasm his friends had so appreciated in him, how much of his adult life it could conceivably take to prove to this woman he was worthy. ↗
The success and achievement of Western Civilization couldn't have been possible without the intellectual contribution of the Enlightenment. Prior to the Enlightenment, freedom of opinion, or consciousness were not guaranteed. In fact, intellectual self-reliance was considered an heresy. For the first time in history, human beings were able to challenge traditions, superstitions or religious authoritarianism with absolute intellectual confidence. Now individuals could open the doors to knowledge and reason, exercising pure intellectual freedom. This is the glory and trascendence of this movement. Now the individual can make choices, and being responsable of his own life, instead of following instructions of some totalitarian institution. In the West, we have followed with excitenment this wave of freedom in the Middle East. But we are cautious. There won't be an authentic freedom, if men and women are incapable to think for themselves, If religious chauvinism still control the lives with totalitarian tools of oppresion. That is the dilemma to analize with more detail in the future". ↗
We are marching in a compact group along a precipitous and difficult path, firmly holding each other by the hand. We are surrounded on all sides by enemies, and we have to advance almost constantly under their fire. We have combined, by a freely adopted decision, for the purpose of fighting the enemy, and not of retreating into the neighbouring marsh, the inhabitants of which, from the very outset, have reproached us with having separated ourselves into an exclusive group and with having chosen the path of struggle instead of the path of conciliation. And now some among us begin to cry out: Let us go into the marsh! And when we begin to shame them, they retort: What backward people you are! Are you not ashamed to deny us the liberty to invite you to take a better road! Oh, yes, gentlemen! You are free not only to invite us, but to go yourselves wherever you will, even into the marsh. In fact, we think that the marsh is your proper place, and we are prepared to render you every assistance to get there. Only let go of our hands, don't clutch at us and don't besmirch the grand word freedom, for we too are "free" to go where we please, free to fight not only against the marsh, but also against those who are turning towards the marsh! ↗
