
. . . why do you ask?
Gentle Sir Philip Sidney, thou knew'st what belong'd to a scholler; thou knew'st what pains, what toil, what travail conduct to perfection.
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We have tended to cast such gloomy messages aside. The modern bourgeois philosophy pins its hopes firmly on two great presumed ingredients of happiness: love and work (more specifically, a healthy bonus). But a vast unthinking cruelty lies discreetly coiled within this magnanimous assurance that everyone will discover satisfaction here. It isn’t that love and work are invariably incapable of delivering fulfillment—only that they almost never do for too long. And when an exception is misrepresented as a rule, our individual misfortunes, instead of seeming inevitable, weigh down on us like curses. In denying the natural place reserved in the human lot for longing and disaster, this philosophy denies us the possibility of collective consolation for our fractious marriages, our unexploited ambitions, and our exploded portfolios, and condemns us instead to solitary feelings of shame and persecution for having stubbornly failed to make more of ourselves.Being human is as easy as falling off a log, but is the hardest thing any of us have to do.
I
My first thought was, he lied in every word,
That hoary cripple, with malicious eye
Askance to watch the working of his lie
On mine, and mouth scarce able to afford
Suppression of the glee, that pursed and scored
Its edge, at one more victim gained thereby.II
What else should he be set for, with his staff?
What, save to waylay with his lies, ensnare
All travellers who might find him posted there,
And ask the road? I guessed what skull-like laugh
Would break, what crutch 'gin write my epitaph
For pastime in the dusty thoroughfare,III
If at his counsel I should turn aside
Into that ominous tract which, all agree
Hides the Dark Tower. Yet acquiescingly
I did turn as he pointed: neither pride
Nor hope rekindling at the end descried
So much as gladness that some end might be.(from Browning, "Childe Roland to the Dark Tower Came," 1855)
Thus have I told thee all my state, and broughtAnd thus is our fate.
My story to the sum of earthly bliss
Which I enjoy, and must confess to find
In all things else delight indeed, but such
As, use or not, works in the mind no change,
Nor vehement desire-these delicacies
I mean of taste, sight, smell, herbs, fruits, and flowers,
Walks, and the melody of birds: but here,
Far otherwise, transported I behold,
Transported touch; here passion first I felt,
Commotion strange, in all enjoyments else
Superior and unmoved, here only weak
Against the charm of beauty's powerful glance.
Or Nature failed in me, and left some part
Not proof enough such object to sustain,
Or, from my side subducting, took perhaps
More than enough-at least on her bestowed
Too much of ornament, in outward show
Elaborate, of inward less exact.
For well I understand in the prime end
Of Nature her the inferior, in the mind
And inward faculties, which most excel;
In outward also her resembling less
His image who made both, and less expressing
The character of that dominion given
O'er other creatures. Yet when I approach
Her loveliness, so absolute she seems
And in herself complete, so well to know
Her own, that what she wills to do or say
Seems wisest, virtuousest, discreetest, best.
All higher Knowledge in her presence falls
Degraded; Wisdom in discourse with her
Loses, discountenanced, and like Folly shews;
Authority and Reason on her wait,
As one intended first, not after made
Occasionally; and, to consum'mate all,
Greatness of mind and nobleness their seat
Build in her loveliest, and create an awe
About her, as a guard angelic placed.
(8. 521-559)
On the coming of evening, I return to my house and enter my study; and at the door I take off the day's clothing, covered with mud and dust, and put on garments regal and courtly; and reclothed appropriately, I enter the ancient courts of ancient men, where, received by them with affection, I feed on that food which only is mine and which I was born for, where I am not ashamed to speak with them and to ask them the reason for their actions; and they in their kindness answer me; and for four hours of time I do not feel boredom, I forget every trouble, I do not dread poverty, I am not frightened by death; entirly I give myself over to them.
(Machiavelli, from a letter to Fransesco Vettori, 10 December 1513)I taught Plato and Milton today.
You can't win if you don't play, someone once said. A loser, most likely. A spectator, even more likely; the pinnacle of losers. What would they know about it?This is life, where the bitter is always hard by the sweet. There's more to say, of course--but when is there not? Lord have mercy on us all.
You see, you can't even play if you won't lose. That's the world. You have to steel yourself beforehand, understand that the game is fixed, and you're born to lose. That's the cover charge to even get on the pitch.
This is a complex war. As for the complexity of the human terrain, the Philippines is the “Afghanistan of the Sea.” There are great differences, of course. The Republic of the Philippines is a functioning democracy with a professional military and it’s not bordering Pakistan and Iran, yet the human terrain here is far more complex than that of Iraq or even Afghanistan. Physical terrain shapes human terrain. Afghanistan has deserts, mountains and valleys, while this place has the sea, thousands of islands, and mountains and valleys. Physical barriers create separate languages and cultures.And it grips my heart with homesickness.