On Sep 11, 8:00Â pm, John Jones
aol.com> wrote:> pba...@worldonline.nl wrote:
>> On 10 sep, 22:38, John Jones
aol.com> wrote:>>> Joseph Humming wrote:
>>> But what exactly is being referred to as a condition? And a condition of
>>> what? Â 'A condition' doesn't get off the ground, not even as an idea.
>
>>>> a singular state of being, singular in many senses. One
>>>> aspect of that condition is a distance between the person and the
>>>> beliefs and enthusiasms of the crowd. I was suggesting that only such
>>>> a level of separation could enable, or induce, someone to challenge
>>>> long-held verities of the species..
>>> So what you must be saying is that in order for humankind to develop
>>> then it must not be gregarious. Many species are not gregarious.
>>> And of course, it's no more a condition to be gregarious than it is not
>>> to be gregarious.- Tekst uit oorspronkelijk bericht niet weergeven -
>
>>> - Tekst uit oorspronkelijk bericht weergeven -
>
>
>> It seems Joseph is one of the people who thinks asperger might not be
>> a disability at all.
>
> A disability for whom?
>
>> Personally I think it is,
>
> Yes, because you stand on what you perceive as the best, privileged side
> of the fence.
>
>> but like depressive
>> persons people with asperger syndrome might sometimes understand the
>> thruth better than socially happy optimists!
>
> No. Some people understand the truth better than others. That's it. The
> rest - 'depressives' and 'syndromes' etc., merely doffs a cap to an
> ultimately irrelevant clinical world-view.
>
>> I seem to remember that Truecristian was much more reasonable when in
>> a depressive state, than when she was maniac. I do not have any
>> knowledge of people with asperger. (unless Joseph is one).
>
> Nobody 'has' what? Are you talking about possessions, or germs etc
> carried around by normal people? This clinical language is a
> philosophical and common sense dead end.
>
>
>
>> September 2008
>> Amstelveen
>> The Netherlands- Hide quoted text -
>
> - Show quoted text -- Hide quoted text -
>
> - Show quoted text -
Anyway, a man in Dublin, Benedict,a historian known to his students as
"Monkey-man",insists on trying to tell the truth. He is, of course,
derided by his colleagues. His generosity of spirit causes him to be
more disappointed than angry. His class is interrupted by Soulemane, a
young asylum-seeker from the Fulani tribe in West Africa,who berates
the students for their complacency. Ben is touched by the youth's
earnestness. Soulemane's inchoate search for truth seems to mirrot
Ben's own. He has a theory that the West regards freedom as the end of
inquiry, whereas in reality it is no more than a casting off of the
shackles of the past with true inquiry into the complexity of the
human phenomenon only now beginning.
When Ben meets Marita Kline, a free-spirited denizen of Dublin's
gallery-set he tries to set her up as Soulemane's patron. It is a
tragic error. Soulemane is no match for the capricious Marita. The
reaction of people to the tragedy, those typical human forms of grief-
sharing, alerts Benedict to his difference to others, a difference he
has never before recognised. He gos with Marita to the West of Ireland
where he grew up. There he is reminded of his immense feeling - he
calls it love - for the quiet lives of his family and neighbours but
his total disbelief in their strong faith. On Dun Aengus hillfort, the
furthest point west of European civilisation, he is imbued with a
sense of the inexorability of the human colonisation of the planet and
the certainty that we would one day recognise our potential as a
species. He realises that he had been overcome by the same certainty
years ago as an adolescent but had allowed it be swamped by the great
thrust for freedom of the last decades of the twentieth-century. Now
he decides to set down this vision before the onset of old age
silences him forever.
