See What Show: Wonderland
4 months ago
The wine urges me on, the bewitching wine, which sets even a wise man to singing and to laughing gently and rouses him up to dance and brings forth words which were better unspoken. ~~ The Odyssey, Homer
A stroll that began in sunlight and ended darkly. Perhaps we journeyed too far into the graveyard. Should we have turned back earlier? Have I given him too powerful a thought? Eternal recurrence is a mighty hammer. It will break those who are not yet ready for it.
No! A psychologist, an unriddler of souls, needs hardness more than anyone. Else he will bloat with pity. And his student drown in shallow water.
Yet at the end of our walk, Josef sseemed sorely pressed, barely able to converse. Some are not born hard. A true psychologist, like an artist, must love his palette. Perhaps more kindness, more patience was needed. Do I strip before teaching how to weaave new clothing? Have I taught him "freedom from" without teaching "freedom for"?
No, a guide must be a railing by the torrent, but he must not be a crutch. The guide must lay bare the trails that lie before the student. But he must not choose the path.
"Become my teacher," he asks. "Help me overcome despair." Shall I conceal my wisdom? And the student's responsibility? He must harden himself to the cold, his fingers must grip the railing, he must lose himself many times on wrong paths before finding the right one.
"Like Santa, God "knows if you are sleeping, he knows if you're awake, he knows if you've been bad or good"... The lyrics continue "so be good for goodness' sake". Catchy, but a logical solecism. In logic, the song should have continued "so be good for the sake of the electronic equipment, dolls, sports gear and other gifts you hope to get but will get only if the omniscient and just Santa judges you worthy of receiving." If you were good for goodness' sake, the all-seeing Santa would be irrelevant as a motivator of your virtue." [Mitchell Silver]
...
We may shun this theme as a foundation of our morality today yet still honor it for having played a founding role in the past, as a ladder that, once climbed, may be discarded. How could this work? The economist Thomas Schelling has pointed out that "belief in a deity who will reward goodness and punish evil transforms many situations from subjective to secured, at least in the believer's mind". Consider a situation in which two parties confront each other with a prospect for cooperation on something both parties would want, but each is afraid the other will renege on any bargain struck, and there are no authorities or stronger parties around to enforce it. Promises can be made and then broken, but sometimes they can be secured. A commitment may be secured by being self-enforcing; for instance, you can burn your bridges behind so you can't escape even if you change your mind. Or it may be secured by your greater desire to preserve your reputation. You may have good reason to fulfill your side of a contract even if your reason for signing it in the first place has lapsed, simply because your reputation is also at stake, a valuable social commodity indeed. Or - and this is Schelling's point - a promise made "in the eyes of God" may well convince those who believe in God that a sort of virtual escrow account has been created, protecting both parties and giving each other the confidence to move ahead without fear of reneging by the other party.
When the founder of Hasidic Judaism, the great Rabbi Israel Shem Tov, saw misfortune threatening the Jews, it was his custom to go into a certain part of the forest to meditate. There he would light a fire, say a special prayer, and the miracle would be accomplished and the misfortune averted. Later, when his disciple, the celebrated Maggid of Mezeritch, had occasion, for the same reason, to intercede with heaven, he would go to the same place in the forest and say: "Master of the Universe, listen! I do not know how to light the fire, but I am still able to say the prayer," and again the miracle would be accomplished. Still later, Rabbi Moshe-leib of Sasov, in order to save his people once more, would go into the forest and say,"I do not know how to light the fire. I do not know the prayer, but I know the place, and this must be sufficient." It was sufficient, and the miracle was accomplished. Then it fell to Rabbi Israel of Rizhin to overcome misfortune. Sitting in his armchair, his head in his hands, he spoke to God: "I am unable to light the fire, and I do not know the prayer, and I cannot even find the place in the forest. All I can do is to tell the story, and this must be sufficient." And it was sufficient. For God made man because He loves stories.