Yes, admittedly, the Vietnamese claim that they're the most atheistic country in the world, and I'm sure North Korea could muster up some statistics to challenge the claim, BUT NEVERTHELESS…
According to GE2015, 24% of Finns identify positively as nonreligious (see Table 1). There has been some increase since 2011 (19%), when this option was introduced to the identification question. The percentage of religious identification was 36%. It is much smaller than Christian identification (67%), which most likely demonstrates that Finns consider themselves to be culturally Christian even when not regarding themselves as religious. Altogether 16% said that they were atheists.
[…]
Among those with only basic level education, 28% identify as nonreligious, whereas among those with tertiary-level education the figure is 23%.
[…]
For them, contrary to the older generations, being nonreligious or atheist has very little to do with the Soviet Union or Communism. At the same time, however, the historical filter that has connected Lutheranism and national identity explains (partly) why nonreligious identification is not more popular. In other words, the drift away from organic nationalism that combines ethnicity and religion towards the situation where national identity (or the idea of what it is to be an ordinary Finn) is divorced from religion advances the normalisation of nonreligious identities. At the same time, being religious is increasingly becoming a reflective choice rather than a taken-for-granted identification, as it should be in a scenario of weakening cultural Christianity.
So, we are led to suppose, the new Russophobia is not anti-atheist whereas the old Russophobia was precisely that: a sort of defensive Christianity erected as a barrier against Communism. This would be counterproductive, of course: Christianity leads to Communism in much the same way that Judaism leads to Christianity —Karl Marx is merely the author of another "new testament" —he offers neither an antithesis nor an antidote to the beliefs that came before.
Source:
"Normalisation of nonreligious identity in Finland"
Teemu Taira,Kimmo Ketola, Jussi Sohlberg.
Journal of Contemporary Religion.
Volume 38, 2023 - Issue 1. Pages 1-19 | Published online: 14 Nov 2022
however, sadly, I have been making the injury worse, not better, by returning to the gym as quickly as possible, again and again…
whereas, in reality I shouldn't have even been sitting in a chair at all, but should have limited myself to bed rest (FOR SEVERAL MONTHS).
Within the last few days, I was evidently making the condition worse when I was working on the German translation (sitting at a desk) whereas I previously thought of that type of mild strain as a positive exercise, helping rather than hindering recovery (i.e., I could feel that sitting and working at desk caused strain / pain).
I am now really limited: all I can do is lie down flat. And I do not know for how long that will last.
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Activities that will cause more fluid to leak are bending, lifting, twisting, sitting, and any impact (running or jumping). The more we stick to the “good” positions and limit the “bad,” the sooner our discs start to heal.
Typically, it takes three to four weeks for the fluid to stop leaking from the outer layer. Keep in mind, this only applies if you start limiting the bad positions and promoting those good positions.
At this time, the point of leakage will scar over and trap the fluid within the outer layer. This is the point in treatment when you can start to tolerate sitting for a little longer.
Over the next four weeks, the fluid will continue to work its way back toward the center of the disc, and eventually, the inner layer will scar over
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This is significantly different from how I'd visualized the problem before.
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When following the ideal plan, after about twelve weeks your disc is healed enough to tolerate impact, such as running or jumping
...
Suffering a back injury may seem catastrophic, however, it does not mean you will have back issues for the rest of your life. With proper guidance, patience, and a little bit of hard work, you can heal your disc injury within twelve weeks!
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Well... I could still cancel my gym membership. :-/
It does not seem reasonable to imagine I'll be back at the gym FOR THE NEXT THREE MONTHS… whereas, instead, I've been injuring myself anew pretty much every time I returned to the gym (for many, many months now) trying to increase the strength of the muscles surrounding the injury in the back.
Everything that was supposed to change hasn't changed. The ideological stagnation of the 21st century is worse than the broken promises of the 20th century were before.
I am asking a very broad question: do you have any advice or suggestions if I were trying to find a Russian language tutor or teacher, so that I am not learning the language entirely alone (with books and the internet)?
This message is brief to avoid wasting your time. I hope you will not find this message rude.
I have studied other languages before, including languages that are much more difficult than Russian (e.g., Chinese). Grammatically, the language I've studied that most closely resembled Modern Russian is Ancient Pali (it has the locative, genitive, dative, instrumental and accusative cases). So, in some sense, I am prepared for how difficult the work will be.
With thanks for your time and consideration, Eisel Mazard (Mr.)
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[In her reply, the professor seemed to be primarily interested in my motivation for learning the language: she asked if I needed it "for work" or not. Work or play, hm?]
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(1) My interest is in (i) politics, (ii) philosophy and (iii) history. I have studied several languages for these reasons (and, admittedly, these reasons may not be enough).
(2) I am genetically half Jewish, and my grandparents were specifically Russian Jewish, so it is possible I will try to make some kind of contact with the Russian-speaking Jews of Israel and New York, etc., simply to counteract the isolation of living in Newfoundland. I am aware of the intensity of antisemitism in Eastern Europe, generally, and amongst Russians, specifically. I am a visible minority: although I'm an atheist, I look Jewish, and I am hated for it. This is a major factor in the decision I now make for the next ten years of my life.
(3) I am a real intellectual: in Canada, there are none. Learning Russian would allow me to fly back and forth to various parts of Europe (and Israel) where some intellectuals exist. Some. I am not deluding myself into thinking that Eastern Europe is an intellectual paradise (nor Israel) but I have some optimism about knowing other intellectuals (who care about history, philosophy and politics) via the Russian language. With many other languages I've studied (e.g. Lao and Cambodian) there is no such hope.
I have now published one book in Russian translation. The cover illustration is attached. It will be published in five or six languages in total.
"Let us be blunt: if Quebec has the right to establish its independence by a referendum, then the Crimea does, too —along with the Donbas (Donetsk and Luhansk) and Taiwan and everyone else, everywhere else. If not, we're back to the phony sovereignty (and even phonier empire-building) of the Napoleonic wars."
What I have to say about Israel is pretty closely parallel to what I have to say about Quebec, Scotland, Taiwan, etc. The making of history is a high-stakes game; perhaps that's why so many prefer, instead, to watch it transpire, passively.
I begin with a fragment rendered into English by Google translate:
🏛️Tam illud est admirandum [Terentio] quod et morem retinuit ut comoedian scriberet et temperauit affectum ne in tragoediam transiliret, quod cum aliis rebus minime obtentum et a Plauto et ab Afranio et Appio et multis fere comicis inuemimus.
🤖 It is so admirable in [Terentius] that he both retained the habit of writing comedy and tempered his passion so as not to leap into tragedy, which, along with other things, we find not achieved at all by Plautus, Afranius, Appius, and many other comedians.
The source of this statement is the ancient author Euanthius (no typo) about whom no Wikipedia article yet exists, admirably. We should all be so lucky as to write influential works of major historical significance and then disappear from this world without polluting it with a Wikipedia article. And so, while Wikipedia maintains its glacial silence, we find a blog entry by Roger Pearce (June 18th, 2011) offering us the following red hot noise:
Evanthius wrote a commentary on Terence which included or was introduced by a discussion of the genre. This is entitled De Fabula, but it is not clear how it became attached to the work of Donatus. […]
Here’s the first couple of lines of De Fabula, which I have converted from the French. It looks like an interesting work.
1. Both tragedy and comedy had their first manifestations in the religious ceremonies with which the ancients consecrated themselves in fulfillment of vows made for benefits received. 2 In fact, when a fire had been lit on the altar and a goat brought, the type of incantations that the sacred choir made in honour of the god Liber was called tragedy. The etymology of this is either from τράγος and ᾠδή, i.e. the word for a goat, the enemy of the vines, and the word for song (of which Virgil gives full details); or it is because the creator of this poem received a goat in return; or because a full cup of grape wine was given in solemn recompense to the singers or because actors smeared their faces with wine lees, before the invention of masks by Aeschylus. Indeed in Greek the lee is called τρύγες. This is why tragedy is so called.
I found the first quotation (marked with a 🏛️ for lack of a better emoji) in a footnote to the introduction to The Tragedies of Ennius by H.D. Jocelyn, 1969 (r. 2008), page 40, where it is cited as evidence that "the language of comedy" in Latin, in this period of the history of Ancient Rome, "moved away from that of tragedy and approached the common language."
The extant comedies of Plautus have inspired a saga of self-deception, with many scholars passionately arguing that his use of language preserves casual speech, as opposed to the artificiality of language used in poetry and legal arguments. That thesis has been bunked and debunked: in fact, the language used as evidence was (irrefutably) written to be performed as song (or at least chanted) and therefore represents a different kind of artificiality, not the contrast to "natural language" modern readers are looking for.
The Encyclopedia Britannica now boldly claims that Terence's "language is a purer version of contemporary colloquial Latin." If you are not already scoffing at this self-evident paradox, allow me to quote the old Encyclopedia of Genocide somewhat further: "His language was accepted as a norm of pure Latin, and his work was studied and discussed throughout antiquity."
Alas, (i) the norm of purity and (ii) evidence of informal, colloquial, casual language are two different things. Perhaps, in the end, we will be left to infer that legal arguments (presented as a kind of theater in a court of law) are closer to natural language than anything written as entertainment --comedy, tragedy or poetry.
Perhaps two thousand years from now (or perhaps just two hundred?) the only evidence of our language will be rap music, and scholars will be left to reconstruct what they imagine to be our casual mode of communication from that mix of comedy and tragedy. Not a single scrap of our ancestors' legal and political reasoning will outlast the millennium: unlike rap music, it is neither useful nor aesthetically durable.
Nihilism as a Moral Philosophy: Blood in the Snow. Le nihilisme comme philosophie morale : du sang sur la neige. Нигилизм как моральная философия: кровь на снегу.
Trilingual Edition: English, Russian and French. Трехъязычное издание: английский, русский и французский языки. Édition trilingue : anglais, français et russe.
We are taught that under totalitarianism everyone lives in fear, whereas in a democracy we should all be quite relaxed, but this is the opposite of the truth: under a totalitarian government you may relax in knowing that everything is someone else's problem --you have no sense of political responsibility. The Israelis must live with the agony of knowing that the massacres committed for them are also committed by them: they are responsible, democratically. And the result is constant fear: it is a kind of fear you cannot imagine because you've never lived in a democracy. This is the moral reality of democracy, and just like the Roman Empire, the massacres never end: the process of conquest, internally and externally, is infinite. We endure tyranny like the changes in the weather, but we endure democracy knowing that we ourselves are the weather: there is a unique kind of moral dread in drowning, knowing that we are the flood.
On nous enseigne que sous un régime totalitaire tout le monde vit dans la peur, alors que dans une démocratie nous devrions être parfaitement détendus ; or c’est l’inverse qui est vrai. Sous un gouvernement totalitaire, vous pouvez vous détendre en sachant que tout est le problème de quelqu’un d’autre — vous n’avez aucun sentiment de responsabilité politique. Les Israéliens doivent vivre avec l’agonie de savoir que les massacres commis pour eux sont aussi commis par eux : ils en sont responsables, démocratiquement. Et le résultat est une peur constante — une peur que vous ne pouvez pas imaginer, parce que vous n’avez jamais vécu dans une démocratie. Telle est la réalité morale de la démocratie, et tout comme dans l’Empire romain, les massacres ne s’arrêtent jamais : le processus de conquête, interne et externe, est infini. Nous endurons la tyrannie comme on endure les changements de temps ; mais nous endurons la démocratie en sachant que nous sommes nous-mêmes le temps qu’il fait : il y a une forme unique d’effroi moral à se noyer en sachant que nous sommes le déluge.
Нас учат, что при тоталитаризме все живут в страхе, в то время как при демократии мы все должны быть совершенно спокойны, но это прямо противоположно истине: при тоталитарном правительстве вы можете расслабиться, зная, что все это чужие проблемы, - у вас нет чувства политической ответственности. Израильтяне должны жить с мучительным осознанием того, что массовые убийства, совершенные ради них, также совершаются ими самими: они несут ответственность демократическим путем. И в результате возникает постоянный страх: это такой страх, который вы не можете себе представить, потому что вы никогда не жили при демократии. Такова нравственная реальность демократии, и, как и в Римской империи, массовые убийства никогда не заканчиваются: процесс завоевания, внутреннего и внешнего, бесконечен. Мы терпим тиранию, как перемены погоды, но мы терпим демократию, зная, что мы сами являемся погодой: есть особый вид морального страха, когда тонешь, зная, что ты сам и есть наводнение.
As always, it is possible to google around to find it on practically every podcast platform, not just Spotify (although, AFAIK, video is only available on Youtube and Spotify… until the competition have caught up).
There is a sort of fork in my philosophy, at first visible (or, perhaps, at first impossible to ignore) in the single sentence of Blood in the Snow that introduces the image of the bird's nest, then seen again in the two hour lecture on Iran that explains this allegory of the bird's nest as the bridge between generations at greater length —and in dramatic fashion.
Although in some ways this is just a return to the concerns stated in the old manifesto video in Season One (i.e., long before No More Manifestos) I've made a subtle shift from a two-category to a three-category system of thinking about the lives and immediate futures of myself, my colleagues and contemporaries. The first two categories, perhaps excessively familiar to the few who will read this note, contrast (i) the life of the mind to (ii) the pursuit of short-term self-indulgence, a false model of happiness. We now have a third category of (iii) building the bird's nest, the bridge between generations. Although I was many years younger when the old manifesto video was recorded, you might recall the greater emphasis on retirement homes (and medical care for the elderly, etc.) at that time.
Empirically, I think the third category is fictional, or at least much more fictional than the first two: some people passionately, directly desire to live the life of the mind, and directly experience some kind of joy from living it. I doubt anyone would be able to muster up much skepticism if I were to say something parallel about the pseudo-hedonism of the second category. These two categories exist: that people desire them, perceive them, and experience suffering and sorrow as a result, sometimes misperceiving misery as happiness, sometimes experiencing true elation, joy and happiness. What I doubt is that the bird's nest (and the bridge to the next generation) is real for anyone in this same way: all I ever hear is women who were brainwashed into maternity by one oppressive religion or another regretting that they'd ever agreed to raise kids at all, looking back at their prior lives as a succession of submissive mistakes. Atheism neither liberates us from the chains of sexual desire nor sexual morality; it does, apparently, liberate us from having any interest whatsoever in sexual reproduction.
You will think that I am joking because I am joking, but my point is sincere: the human species seems to truly lack instincts or interests related to building this nest. I've had a few encounters lately with women who suddenly decide that they want to become mothers, but their passion for this is not even enough to compel them to quit smoking, quit drinking, or quit uploading hardcore pornography videos of themselves to Onlyfans. When the simplest of questions are asked about the most immediately obvious prerequisites (i.e., nest building activities) they stare blankly into a future they have no practice imagining. I do not think these women are exceptional, and I do not think the men are better than them (i.e., I would tend to assume most men are even worse).
All three categories involve vanity. All three categories involve egoism and self-serving delusion. However, the first two categories have some power to tempt people, whereas the third does not: there is a temptation to live, broadly, then a temptation to live a meaningful life, much more narrowly, in part arising from the experience of the meaninglessness of the pursuit of many different kinds of happiness. In this sense, nobody really needs to advocate for the life of the mind: it is seductive in its own way, whereas cocaine and prostitution are rebarbative in their own way as well. The lack of human interest in that third category is remarkable, however: we have no instinct to build this bridge between the generations, and so —it seems— all our bridges to the future may soon be burned.
The enjoyment of life and the meaning of life are two different things. However, if you are at a high enough level of intellectual sophistication, raising children is both enjoyable and meaningful —whereas going to Coachella is neither one nor the other —whereas watching televised ice hockey is neither one nor the other, and so on. I suspect we are members of a species that has just enough "low cunning" to become entirely consumed with short-term self-indulgence (video game addiction and drug addiction included) without reaching that level of intellectual sophistication that would make the miseries of raising children enjoyable to endure.
