|New Civilization News: The Power of Nightmares|
Category: Violence, War
18 comments28 Nov 2004 @ 08:18 by fleer : Clearest perception of how this is can
be allowed to expand through the mass media is expressed by Bill Durodie in part 3 of the series. I transcribed it here : Qoute by Bill Durodie Power of Nightmares BBC
I have even days after the aftershocks of the 9/11 attacks been very opposed to mangling of our civil liberties and I am firmly opposed to restricting them.
Perhaps this is because I don´t have any TV that continously can pound me with fear messages. I think so.
But let´s try to hold on to a vision of peace like James Redfield and other spiritual figures are presenting to us instead. I believe we have far more to win than loose.
28 Nov 2004 @ 10:51 by dang @22.214.171.124 : hmmm
i've started watching it, very interesting.
it's kind of preaching to the choir with me, as i'm a bit of a conspiratorialist to begin with. but what i don't like is how the television format necessarily simplifies so many factors-- while i agree with what this series is aiming at, i can feel the artificiality of the clear-cut conclusions that any television show must necessarily aim for-- for example, focusing on only a handful of personalities or ideologies, painting the activities of nations over the course of tens of years with very broad brushstrokes, etc.
but don't get me wrong, this is miles ahead of the sh** you see on american television these days.
i stopped watching TV about ten years ago. i'm not surprised that the medium hasn't changed very much. even for those who have the best of intentions-- not many!-- it is still very hard to convey a message without having to dumb it down and linear-ize it.
but unfortunately it is THE medium to use to connect with those who ultimately determine the mindset of a country. maybe if the Resistance bought some commercial airtime during NASCAR...
i really need to escape this continent before our collective karma is called in by the Bank!
28 Nov 2004 @ 13:52 by ming : Power of Nightmares
I agree that things are necessarily simplified in a film like that for a mass audience. For that matter, it uses plenty of video cuts and edits that could be said to be rather manipulative. Like the repeated stock footage of cheesy magicians and godzilla monsters. Illustrates the points well, but one can't say it is exactly unbiased. Nevertheless, I think he's right about the points. And the interviews with various neo-cons kind of speak for themselves on where those guys are coming from.
28 Nov 2004 @ 16:52 by Seb @126.96.36.199 : 1984
"both movements have proved adept at finding new foes to keep them going" - seems George Orwell was right - http://www.commondreams.org/views01/0922-07.htm
28 Nov 2004 @ 16:57 by Seb @188.8.131.52 : Another one
29 Nov 2004 @ 17:27 by RatcliffeBlogâ€”Mitch's Open Notebook @184.108.40.206 : Nightmare world
[trackback]: Flemming's been watching the BBC and points to what sounds like an excellent documentary series, The Power of Nightmares: Baby, It's Cold Outside. The thrust of the program is that both sides of the war between good and evil...
29 Nov 2004 @ 18:00 by Avi Solomon @220.127.116.11 : Reading Strauss vs. Qutb
IMHO there wasn't much of 'Straussianism' before 911 either!
I wonder how many people have actually read Leo Strauss? If you read Strauss with the care he deserves then you will stay out of politics as much as possible!
Read Qutb too and see the difference for yourself.
29 Nov 2004 @ 18:15 by ming : Strauss
Could you elaborate a bit, for those of us who don't get around to reading Strauss or Qutb? Was Strauss not really encouraging manipulation of the masses, but rather speaking out against the state of politics?
29 Nov 2004 @ 18:16 by ming : 1984
Excellent links, Seb. I have to do a post on that. Perpetual War.
30 Nov 2004 @ 06:42 by Avi Solomon @18.104.22.168 : Strauss vs. Qutb - take your pick!
Leo Strauss"What is Political Philosophy?":
"Philosophy strives for knowledge of the whole. The whole is the
totality of the parts. The whole eludes us, but we know parts: we
possess partial knowledge of parts. The knowledge which we possess
is characterized by a fundamental dualism which has never been
overcome. At one pole we find knowledge of homogeneity: above
all in arithmetic, but also in the other branches of mathematics,
and derivatively in all productive arts or crafts. At the opposite
pole we find knowledge of heterogeneity, and in particular of heter-
ogeneous ends; the highest form of this kind of knowledge is the
art of the statesman and of the educator. The latter kind of knowl-
edge is superior to the former for this reason. As knowledge of the
ends of human life, it is knowledge of what makes human life com-
plete or whole; it is therefore knowledge of a whole. Knowledge
of the ends of man implies knowledge of the human soul; and the
human soul is the only part of the whole which is open to the whole
and therefore more akin to the whole than anything else is. But
this knowledge-the political art in the highest sense-is not knowl-
edge of the whole. It seems that knowledge of the whole would have
to combine somehow political knowledge in the highest sense with
knowledge of homogeneity. And this combination is not at our dis-
posal. Men are therefore constantly tempted to force the issue by
imposing unity on the phenomena, by absolutizing either knowledge
of homogeneity or knowledge of ends. Men are constantly attracted
and deluded by two opposite charms: the charm of competence
which is engendered by mathematics and everything akin to mathe-
matics, and the charm of humble awe, which is engendered by medi-
tation on the human soul and its experiences. Philosophy is char-
acterized by the gentle, if firm, refusal to succumb to either charm.
It is the highest form of the mating of courage and moderation.
In spite of its highness or nobility, it could appear as Sisyphean or
ugly, when one contrasts its achievement with its goal. Yet it is
necessarily accompanied, sustained and elevated by eros. It is
graced by natures grace."
"Philosophy, the interpretation of history, psychology (except for those observations and experimental results which are not part of anyone's opinion) ethics, theology and comparative religion, sociology (excluding statistics and observations)-all these sciences have a direction which in the past or the present has been influenced by jahili beliefs and traditions. That is why all these sciences come into conflict, explicitly or implicitly, with the fundamentals of any religion, and especially with Islam.
The situation concerning these areas of human thought and knowledge is not the same as with physics, chemistry, astronomy, biology, medicine, etc. - as long as these last- mentioned sciences limit themselves to practical experiments and their results, and do not go beyond their scope into speculative philosophy. For example, Darwinist biology goes beyond the scope of its observations, without any rhyme or reason and only for the sake of expressing an opinion, in making the assumption that to explain the beginning of life and its evolution there is no need to assume a power outside the physical world.
Concerning these matters, the true guidance from his Sustainer is sufficient for a Muslim. This guidance toward belief and complete submission to God alone is so superior to all man's speculative attempts in these affairs that they appear utterly ridiculous and absurd."
30 Nov 2004 @ 08:37 by ming : Strauss and Qutb
Hm, none of them seem entirely unreasonable, of course. Other than that they both open the door to there being some kind of elite who'll decide what is the proper course of action, or what is God's will.
I don't entirely get Strauss's distinction there. Sounds like he's saying that the best people to know the whole are the people who don't deal with the whole, but the parts. And that he says that the highest position is to be equally conversant with all the different parts, but to use them deliberately (manipulatively) at arriving at certain ends, over the head of the folks who're just aware of the wholeness in their own endeavor. Sort of like a communistic type of hegelian dialectism, where different sides are played out against each other, in order to arrive at a third end that nobody noticed.
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