Morning News

What makes us who we are is not skyscrapers, not smart phones, not war machines, not cars that drive themselves; it is the scope and depth of our intangibles–Son House, Jackson Pollack, Martha Graham, George Gershwin, Robert Altman. When we count these defining achievements as dead history, when we consign our true American history to the trash heap and value only what is new and material, though doomed to ever shortening life spans, we erase our identity; we become creatures of a moment and then are gone. We become stranded in an endless and undefined present, isolated in time, striving to define who we are. Without a recognized course through a coherent past, we cannot project a trajectory into a meaningful future. We don’t see where we’re going or feel any reason why we should be going there. We are resolved to a kind of hopelessness in which we just wait for the next present moment, the next new thing, the next ‘today’ in which we relive the same, as yet, undefined newness. And the worst is that we have become not what we bring with us to each new day, but the ‘pay-to-play’ response to what we are given by the anonymous cosmic powers. We are following a trail of crumbs that was dropped by we know not whom and which leads we know not where.

In Search of Our Dignity

Almost 11 years ago, an Indian Ocean earthquake produced a devastating tsunami that was responsible for roughly 23,000 deaths and 100 millions displaced. Something like $5 billion was needed to provide assistance; $1.8 billion was pledged in emergency aid; and corruption, bureaucracy and nationalism hampered that humanitarian response on the ground and around the world.

Not long after it was clear that the Middle East had moved from unstable to incendiary. Sectarian conflict had been exacerbated, ethnic rivalries had become sharpened, and economic constraints following war in Iraq and sanctions in Iran raised anger as well as vulnerabilities. Once again tens or even hundreds of thousands of innocents have been killed and millions have been displaced. The birthplace of civilization and many of its most important features from ‘0’ to ‘Z’ is being destroyed in in an enormous and ironic gesture of psychotic religiosity. Criminal destruction and sale of antiquities and brutal human trafficking are taking everything from individuals and from the whole of humanity. Ethnic and political conflicts are being exploited in the turmoil surrounding the Syrian/Iraqi free-for-all. Meanwhile, people are robbed and killed by the truckload, babies are drowned and washed ashore, women are given for rape and abuse as religious rewards, and the world largely stands by, slaps a few hands, drops some more bombs, and argues about how it’s a neighbor’s responsibility.

When did we lose our humanity? Humanitarianism is the highest form of human dignity: the belief that we never have too little to share with those in need; a hallmark of humanity. In Guatemala in 1999, a family living in a single room home with little more than the clothes they wore and the tools they worked with offered me, a comparatively rich American, a meal. Theirs was an act of gracious dignity. In France last week, we prided ourselves for awarding medals to three men who jumped to the defense of a train car full of strangers, yet within a week, train cars full of refugees and migrants are being herded like cattle into camps in Eastern Europe. If we recognize dignity, why don’t we recognize indignity?

Perhaps our humanity was never real. Perhaps it was just a carrot, dangling at the end of a stick before our eyes. We are never more than a few steps away from attaining humanity as we trudge along the treadmill of history, reliving one inhumane absurdity after another. We struggle, or think we struggle, to get ahead and prosper, and we confidently accept that destruction, despair and death is the lot of others and must simply be understood to be part of life in this world. These are the words of an egocentric and cowardly fool. There is no guarantee that disaster and strife will not strike any of us. When that happens, will we expect the humanity of others to come to our rescue?

I hasten to add that there have been many, I don’t know how many, who have individually stepped up to provide the help they could in whatever ways they could. It keeps my hope alive. I direct my words at those who have mistaken empowerment for leadership. These are the times when we can distinguish those who are good leaders from those who simply wield power. Those who have stepped up to help I would mark as showing good leadership.

Living in Luxury

The consumer economy is a marvel in con-artistry. No, no, really; it is! Take for example the idea of luxury cars, luxury homes, and other high end neo-con American dreams. These are the bait images taken by the mass market status shoppers who are clawing and climbing their way above their fellow citizens to a luxury life-style, or at least the appearance of one. In hope of a financial nirvana, they faithfully offer up emulative smoke to their financial gods in the upper classes, to whom true luxury is available. These exalted gods of luxury are, of course, as immaterial as any dreams. We do not know these gods; we never even see them through the tinted windows or in cloud raking towers; and they neither see nor hear us. They are a creation of imagination made manifest through the liturgies of marketing priests—ad men. But luxury dwellers are there, above the clouds, and they know luxury we can only imagine. They know how to get milk from the cow without going to the barn. These are not the Wall Street Moghuls or the corporate super-rich. Most of those don’t understand or have access to a life of luxury. Ironic as it is, many super-rich mistake excess for luxury, and we are duped into the same mistake to our expense.

Meanwhile, the commodities we know as luxury goods are part of this mythology. They are material goods that represent luxury, much as miniaturized replicas represent the genuine pieces, but they are not the materials of luxury living nor do they provide access to a style of living that is luxurious. The marketplace term of luxury is but a glorification of excessive consumption meant to feed our status vanity, while providing profits for others.

A true luxury car, for instance, is a silver Phantom with a driver. Yes, it costs something like the houses of dreamers who think an E-Class sedan is a luxury. Yet neither such a car nor the way it is used is luxury. Here’s an example: a stay-at-home mom (a bit of a turquoise and coral term in itself) doesn’t drive her kid and a neighbor’s to soccer practice in a luxury car. A driver (the term “chauffeur” is a nouveau riche presumption) delivers a wife from the Waldorf to Saks, actually on Fifth Avenue, in a luxury vehicle, and waits at the curb. The children (truly rich people, unlike goats, don’t breed kids) are at boarding school, and if they go to soccer practice at all, they’ll tell Mother about it when they see her over the holidays. Children have mothers; kids have moms. Moms drop their kids off at practice, and then swing by SuperValu to pick up something in a family pack for dinner before returning to pick the kids up. A forty or fifty thousand dollar car does not make this a luxury Life-style. However, such a car could be used by a high school aged child of a home accustomed to living in luxury, especially if were a convertible.

As another example, a luxury home does not have a cash value. Its possession is simply a write-off. A home of luxury has size, location and amenities. It has servant quarters and back stairways, out of sight of the grand hall, the grand staircase, the library, the grand dining room and the breakfast room, and so on. If it is truly a luxury home, it has a pedigree, such as Lyndhurst. Far from shopping and cooking, the lady of the house (we won’t call her Mom) informs the cook, shortly after breakfast, who will be at which meals, what to prepare and where to have it served. Dressing for meals is probably unnecessary, except for special occasions, or lunching or dining out. This lady seldom goes into the kitchen and never into any other work place in the house. By contrast, our mom has returned to a tract of faux-luxury homes via crowded highways, commonplace streets, and a driveway, parked the faux-luxury sedan in the three car garage, gone directly into the adjoining kitchen carrying her groceries and begun to prepare dinner. She has spilled a milk on her hands.

And the man of luxury? Well, the true man of luxury does require wealth. He may go to an office suite, in a building he owns, or in his home, wherein his advisors—lawyers, money managers, etc.—come to him to offer information and take away instructions. These instructions may include the purchase of new cars, new houses, new companies, or more draconian investments, all expenditures that should yield some form of return. Such regal responsibilities may not take the whole day, and socializing, golf, shooting may fill the rest. To one of these he may drive his new Vanquish Carbon, black of course. Our Dad, on the other hand, may have driven himself to his office in a fuel saving hybrid, because fuel, insurance and the environment are at issue. He is willing to defer some appearance of wealth and luxury in his responsibilities to family, the environment and possibly his insurance company. He would have parked in a lot or ramp in a space reserved for him perhaps, and walked into a tower to take an elevator, but not to the top floor. He would also have people in a position advisory to him, but his would be the advisory position to someone higher up. He would probably work sixty plus hours a week, have weekend meetings and be required to travel from time to time, if not frequently, first class at least in a commercial flight, but not in the corporate jet. That would be real luxury beyond his station.

So how does the family in true luxury get to be there? Well, inheriting wealth helps—and inheritance certainly helps with style. We are led to believe that living in luxury is only about acquiring vastly excessive wealth. If that were the case, then spending lavishly must be an indication of living luxuriously. Luxury, however, is understanding the value of things irrespective of their cost. Marketed luxury is valued primarily on its cost.

To achieve the sort of luxury the marketplace offers, aspirants need some form of revenues, and these may be substantial, and since these expectations are market driven, we need only look at how things are marketed to understand how to gain the imageware. In a healthy market, the wealthier, who are already on the luxury ladder, can be gently, maybe pleasantly, bled of some excess wealth. However those aspirants living in the economic suburbs of Luxor must be encouraged to spend big. Bigger price tag items often yield bigger profit margins; luxury goods purchases make the rich richer faster. Those up the ladder, but not at the top, must bleed those beneath them in the economy to afford there faux-luxury goods. Their factories must produce more at less cost; therefore workers must be fewer in number and work longer at stagnant or reduced rates, as they make essential and especially, non-essential goods for the mass-market. Some rungs down, shop owners must put in more time to avoid overhead costs. Hence, we see the stagnation of the middle and lower middle classes at the same time as wealth is diverted from them to buy commodities such as food, utilities and gasoline, and even increasingly, false needs such as lottery tickets, cable TV, trend electronics and other redundant and superfluous technologies. The latter are offered in the name of better and luxury living, leaving out any reflection on the spiritual result of the scramble for luxury. The economic ground dwellers, who are also subject to dream messages, often squanders their resources on non-essential tokens of a more luxurious life. Such strivings hurt those at the bottom materially, while adding no real value to the aspirants’ lives, and not even resulting in true luxury in the super-rich ether at the top.

Here in the middle: is my life better because I have an Apple Watch? The answer is—and we are given this script—“Yes, because it’s so cool.” This is important to understand, because we know the watch would be just as cool whether we paid for one or not, but because the cool thing is now connected with us, we gain that cool. And cool is…well, cool if not truly luxurious. By creating a cool luxury image to which we aspire, promising a reward of acceptance and respect when we meet that aspiration, and providing the materials to do so, at a slightly excessive but just affordable cost, the marketplace has conned us into feeling rewarded for passing wealth up the food chain. Pretty cool, huh? We are being conned into living in faux-luxury, or trying to, which ultimately serves the crust of excessive wealth, where luxury means nothing if it produces no return. Striving for the nirvana of the vane and vexed—economic inequity for the rest.

Yes, these con artists prey on our vane self-interest. How do we get conned over and over? The method is simple. Shape a message that says “This a good thing for you. It will make your life better” Repeat this message over and over in a hundred ways, and it becomes a belief, equivalent to truth, and you have already agreed to this message. After all, life should be fun and feel good. Right? Don’t think about it; just eat your lotus seeds; you deserve it.

Finally, we can perceive some missing pieces to this human puzzle. For millennia, people have seen that life is suffering, and that that suffering is a result of our actions, which are themselves intended to improve our condition. Yet only if we ceased to act in this way can we move away from suffering toward real happiness. We have been convinced that striving for luxury is the thing to do. So our actions are pointed to such an end, but even the end we are aiming for is a mirage. Even if we make it, we will have achieved nothing, “…vanity of vanities; all is vanity.” Watching “Downton Abbey,” we may have missed the fairly pedestrian message. Here’s what says:

The struggle of the upper classes in contrast to the people in their service pre WW1. We struggle with them as we see their lives take shape and become part of their personal pain, anguish, joy and sacrifice. We see clearly that we are all part of the same human condition whether we are upstairs or downstairs.

Certainly life at Downton defines luxury and the luxury life-style better than any Cadillac commercial. Yet it seems clear, whether you look at it through religion, philosophy, sociology or TV: luxury is not the road to happiness. Luxury is how we live with what we have, not what we have to live with.

Some money is certainly needed in a market based society to avoid undue pain and suffering. However, pushed too far, acquiring the emblems of wealth available in the luxury goods market may be seen as the marijuana of wealth addiction. Rather than leading to a better life with any degree of luxury, it may be leading to an addiction—greed, as it seems to have done for some. These addicts are not only missing the luxuries of life available at the top; they are suffering the constant fear of withdrawal pain as they face increasing competition for wealth—market slumps, corruption in the ranks, government regulations. And they are willing to strip their fellow humans of the means of providing their basic needs, shaping an ironic message that, with your purchase, you can move closer to the life the super-rich get to lead. Really?

These wealth addicts are not living in luxury and they have given up their humanity to be where they are. And this on this basis is the image of luxury living constructed. Can our souls be so easily bought? Is the dollar idolatry so powerful that we would run ourselves and our families into massive debt to attain the appearance of wealth gained at the price of spiritual poverty and moral irresponsibility?

Now when you hear the word “luxury” attached to anything, what will you think about? Are you being conned?

Education in a Post-Modern World

I was struck recently by an article by Terri Seddon (2015) from Australian Catholic University in which she presents a description of a shift in contemporary in education, from an emphasis of teaching to a whole population to one of learning as individuals. I would characterize this as a shift toward a post-modern paradigm, deconstructing the old world. Seddon certainly details a framework of deconstruction of traditional education in Australia, which largely parallels American education.

Seddon uses the following quotation in her summary:

“… teachers are neither ‘gamekeepers’ that protect the balance of nature in a national territory, nor ‘gardeners’ who intervene to redesign a natural order. Rather, the 21st century space of education locates worlds where ‘hunters’ aim to fill their own hunting bag with kill irrespective of others. The hunt, the project-by-project achievement of success, becomes the end in view.” (Bauman, 2005)

This quotation aptly summarizes Seddon’s deconstructed educational institution, and aptly casts a doubt across teachers’ influence over empowering students as independent, free-ranging, life-long learners. There are outriders on this trajectory that cloud the underlying philosophy of contemporary education, in Seddon’s writing and in our observations of the quotation above.

First, learning is becoming a largely outside-in process. While successfully accessing sources of content is vital to learning, the process and purpose of learning itself are at least equally important as simple acquisition. Education is not just loading learners up with tools, techniques and the assumption that they should be used. Determining what content Bauman’s “hunter” should seek and how to use it effectively and appropriately, even civilly, seem critical understandings for learners to acquire, and here Seddon concurs.

We are well aware of the enormous amount of material available to anyone via the Web, a relatively small amount of which is useful or even accurate, and much of which is purely subjective. What is more, we have seen the sour consequences of gathering large quantities of data and then determining what to do with them—occasionally inventing uses well after the gathering. Marketers seem particularly good at framing gleanings from random data into essential everyday consumer “needs.” The shift in learning is a reality to which educators must adapt or become irrelevant. Education could perhaps provide a framework for thinking about a better world in which students learn to become well adapted personally and socially, valuing themselves and others while functionally independent.

Teaching as coaching is an insufficient model. As such, pointing out good grounds to hunters encourages the food hunter, the trophy hunter and the ivory hunter equally. Such a model on its own does not limit the decimating harvest of whales or the choking consumption of gasoline. Reasonable choices in what and where to hunt, and how much to leave for other hunters or other generations are survival decisions beyond the individual. Even fully autonomous individuals must share the planet in some way. And while the individual constructs a world of his own experience and conditions, others are constructing walls and bridges that shape those experiences and conditions. Who creates the choices of hunting grounds, who stocks the game, and who sets the limits? Will not production competitors shape the hunting landscape to their own purposes? Who plants the lures in the Apple orchard or the oil field? How is the hunter to judge? How to respond?

Who coaches the coaches? If educators are not developing a sense of prudent choices and reasonable limits, are they abdicating their role as mediators of the renewal of a culture? Such a question also asks what culture we wish to conserve. On a scale beyond education, we might need to assess and revise what we call culture, perhaps or perhaps not a culture rooted in religiously founded nationhood. Seddon seems to say educators are facilitating access to a landscape that is as much outside teachers themselves as it is outside the students, and because this globalized landscape dismisses a moral common core, it contributes to the deconstruction of a moral common culture, a civil community, resulting in an ever more fractious and contentious set of sects.

We know that learning is not just an outside-in process, an acquisition process. It is also a personal development process. And it is inside that the moral world exists. What growth occurs inside is critical to how the tools and techniques can be used, abused or just set aside. Additionally, learning is, or has been, a social development process. How we develop in a world with others as a part of a greater whole has been at the very heart of acculturation, the Titanic mother of education. The resulting atomization of our society is evidence of a partial failure of our binding social fabric, at least. Without question, we are becoming an increasingly global, our boundaries erased by monetary transactions, trade routes, and satellite signals. Even educational institutions serve local and international student bodies. How will we socialize students for such a global society?

The 19th century not only gave us broad public education fit to its times and places; it gave us the Romantic sense of unity, loyalty to the greater good and a belief that that greater good binds us with a self-correcting power. The natural order would always prevail. The more realistic Modernists response half a century later could see that this binding moral center was not holding us together. Greedy exploitation, brutal colonization and a Great War made that clear, but the notion that there was a universal center that morally binds us to one another and our world remained a real if abandoned thing. Now the Post-Modern world simply denies even that belief. It finds no evidence to support a unified universe, which is simply random and without purpose, a universe in which we must wend through a here and now as painlessly and perhaps enjoyably as possible, a world in which the only constant is self. “Cogito ergo sum.” Period. If each of us defines “the” world as we encounter it, then I must construct my teachers. They don’t construct my world; they don’t construct me.

Seddon begins her paper with a quotation that raises a fundamental questions:

What is the point today of the institutions and systems built in the 19th century to provide various forms of education: the schools, the working man’s colleges, the universities? In the world of the information society is education better left as an unfettered relationship between a consenting individual and their smart phone? (Yates, 2012)

What is the purpose of education, and what the role of teachers? Are we adapting knowingly into a world that has no center, or are we simply being drawn blindly into a vortex of post-modern deconstruction of anything outside our microcosmic selves? The only thing that remains the same is change; anything else that remains the same becomes history.


Bauman, Z. (2005). Liquid Life. Cambridge, Polity Press.

Seddon, Terri. Learning, politics and globalisation: Why have education? [Das Argument_Submission draft_June 2015.docx, Complied: 20/6/15}, viewed 30 July 2015.

Yates, L. (2012). “My School, My University, My Country, My World, My Google, Myself…: What is education for now?” Australian Educational Researcher 39: 259–274.

I Learned Everything I Know from Wily Coyote

We may not like it, and we may not understand where it is leading us as human beings, but this is what is happening.
I sit here at a computer screen and I feel nothing for it, for it is a soulless and uncaring thing. I had teachers I loved and teachers I hated. With more maturity, of the thousands of students who passed through my classrooms, I had hundreds I truly loved as if they were my children–and some I was glad were someone else’s children, and I made a personal effort to do something good for even those. I never wanted to be rich or famous, but I wanted to be appreciated, and even loved a little. And I think maybe I was loved, a little. I am a human being, after all.


What is this brave new world we live in? And how is it that, in creating this new world, those I once cherished, now sitting on the other side of a computer screen, will blindly abandon their own children to the sterility and isolation of such an education? I at least lament their loss.
I retired with tears. And society may leave me beside the road to die at some point. Still, I am so thankful to have gotten out when I did. I did my teaching with passion and dignity. And I am rich beyond the wildest dreams of any plutocrat or their science and technology minions.

Indian Winter

Indian winter

A week of warmth

Then cold and snow

Wet and heavy

Bending branches

It’s only March

This can go on for weeks

Then wind and rain


The season of mud and broken limbs


The immutable promise

That it will happen

But what will it bring?


Like what we wish for

Must be accepted with care

Especially when they’re mutable.

March 2015

Where are the Unions Going?

                As I was going through my email this morning, I saw an announcement for a speaker from the Food Chain Workers Alliance. I have been thinking, off and on, for some time about alternatives to the traditional labor union structure that we are currently saddled with, and which is being driven into the ground by the relentless forces of greed. I see the FCWA as a model for organized labor to examine as a possible alternative to the across the table model in which we are bemired.

                It is a labor counterpart to the “wellhead to gas pump,” production chain control. AFT/NEA and others could evolve into parts of a Human Development Professionals Alliance, dealing with all those involved with the development of every child from prenatal medicine to college graduation. Think how this would align the development of citizens by democratically and largely locally organized engagement.

                It would of course take a much smarter and more knowledgeable mind than mine, but the overall concept seems positive, and unifies the development of American children into true American citizens. Of course, such a design works counter to corporate efforts to atomize society allowing them to more easily fleece their sheep. It shifts its emphasis from workers’ rights and wages to the tasks and quality of work; it negotiates how to get the job done for the benefit of all. Such an alliance would set its performance goals based on the needs of the employers and the desires of the people to become a society of their own making. And, oh, it would be tough to implement. The rich and powerful will not want to give up control of the peasant masses to use as cannon fodder in their global “econowars.” Many workers would not want to give up the petty monetary or seeming autonomy benefits of their patronized niche. There would be sacrifice and discomfort, maybe even real pain along the way, but then people have died in the labor movement of the past. And sycophants should have no immunity.

                Additionally, those who do the work, functioning as a whole, help to restore our corroded democracy. It has the potential of monitoring and developing its members into a cadre of the most desirable and qualified "workers," rather than the cheapest. Workers of the past negotiated for their muscle and bone. HDPA members would negotiate for skills and competencies, brains and commitment. Incumbent upon the alliance then would be the capacity development and quality warrantee of its members. Consumers, employers and institutions could have the best or the cheapest, but if they could have the best at a fair wage, these work providers would come to the Alliance. There they would get the performance skills necessary to maximize their job needs.

                This guild model combined with the end-to-end industry model is but one alternative unions must consider. We need only look at the numbers to see that the unions and the middle class that they generated is deeply eroded. In twenty or thirty years without real change, unions will be the “Jamestown Settlements” objects of the future, historically significant and quaint. We will, by then, be beyond class warfare; we will have become an economically occupied nation.

Fall, Calm

Fall, calm,
A solstice solemn,
But not sad–
Preparation for gravity
Grounding in the present
Freeing from the moment
A test of hope,
Looking beyond today.

Autumn, poignant,
A time reflective,
But not terminal—
Inhalation awaiting uncertainty
Appraising the past
Becalming ambitions
A test of faith,

Looking beyond ourselves.

October 2014

Why they are called the humanities

Well, the study of humans seems fairly hopeless. Doesn’t it? I mean first of all, knowing what humans are is the domain of physiology. Isn’t it? Humans are giant amoebas. Vast colonies of smaller organisms and microbes collaborating to achieve one thing—to continue. You know—to survive, to beat off competitors and to reproduce, hence to survive, etc. The current collective is only of value if it procreates; it’s the simplest of evolutionary principles. This iteration is insignificant; only replication counts.

So, what’s to study? If all we are, are self-replicating biomechanical devices, engendered by the quadrillionth roll of the carbon-based slime dice, the only thing to pin down are the genomic odds of any one of us happening. Of course we might want to study ways to make humans better at surviving the odds, sacrificing ourselves in the interest of assuring that there are children and children’s children. Logically, we should have as many children as we can produce, preferably of superior quality. Our off-spring will have to compete against all competitors for our available resources after all. Then we should bury our own future in the economic compost to contribute to the resources for our children, who must be competitive in an arena with neighbor children, so they can do the same for their more competitive children. – Oh, wait…we do that now!

Anyone who sees this existence as other than a seriously grim reality would, I believe, be someone who would neatly fit this definition, which is not humanity at all. This reality would be ours with all of our humanity stripped away, and that is not who we are. But it is all too much who we are becoming.

The study of the humanities is the study of who we have been able to become, well beyond the biomechanics of evolution. Yet, there is a close tie in the humanities to the physical human as well. The humanities appeal through our senses beyond food, fighting and sex. Free-marketeers, however, have certainly seen the economic advantage of mimicking the humanities to tap into these basic impulses, and this has not been lost on the purveyors of the humanities themselves. The arts use the visual and auditory to catch our attention and stimulate responses unnecessary for and not contributing to our continued existence, yet we come back to them over and over—Mona Lisa—Beethoven’s 5th—Tchaikovsky’s Nutcracker Ballet. Literature pulls us out of our reproductive cycling by using our sensory imaginations not just as a preparation for the hunt, but being transported into an alternative existence—Morrison’s Beloved—Homer’s Ulysses. And for what? None of these assure our great-grandchildren’s fecund existence.

The humanities help us build a context for who we are, as a species, as a people, as an individual. Among the humanities, history seems to hold a unique place. All that we have been is who we have become, and this story is what history tells us. Even how our history is presented—Euripides or Doris Kearns Goodwin—informs our minds eye, human voices sounding human voices from the past.

With a foot in two boats, philosophy has, for millennia, achieved something that the sciences have not yet satisfactorily achieved—seeing outside the solidity of the mundane. It is in this contested frontera between the lands of theoretical physics (a form of math) and religious exegesis, in this transcendent reality that philosophy carries us into an existence beyond all else, genuinely room into which to move as only humans can.

The arts, literature, history and philosophy are only unimportant if our world has not humanity, if humans are competitive rather than compassionate animals, if we are self-serving rather than self-aware beings. Who we are as humans cannot be gleaned from gathering food, fighting off raiders and producing children. An amoeba does that. We must see a much broader horizon, glimpse distant, misty peaks, be stirred by the striving songs of others, and to care and wonder why. The sciences may seek the answers, while the humanities will ask the questions for which there may be no answers.

If the humanities are allowed to dim into obscurity, how will we even know what we have lost? If that which lets us be human is gone, what will it mean to be human? Yet the sad truth is that we are not choosing to shed our humanity; we are offered new clothes which will let us appear as emperors of our domains, and we are allowing that, even inviting it. In whose interest is it that we discredit the humanities and embrace the sciences? Who benefits if we don’t ask why? How will we be served by diluting the uniqueness of ourselves in the engineered seas of progress? How will we know how best to move forward? And what is the price of our wealth, after all?

Little Red Riding Hood, 2014

Little Red may seem pretty small.
She’s better off red than just dead.
Poor Red isn’t riding at all.
And her hood fully covers the head.

Along comes a wolf in the story.
He’s hungry, and vicious and grey.
He develops a plan very gory.
He’s devoured some kids in his day.

Disguised as a granny he’ll wait.
Ol’ granny’s are cozy and snug.
So Red should consider her fate,
And look closely at Granny’s old mug.

False comfort is comfort enough.
The truth is hard, sharp and a pain.
Little Red really isn’t too tough.
And that’s why she’s gonna’ get slain.

A wolf in disguise is a lie.
But the lie isn’t quite the real crime.
A wolf in sleep clothing is real.
Little Red will get eaten this time.


Get every new post delivered to your Inbox.

Join 92 other followers