It’s also about how things do and don’t change with time, and how the past is always present, which is a theme in a lot of your films.
Farhadi: Yes, this is a personal question, something that’s haunting me. The older I get, the more I’m haunted by it—this relationship that we have with our past. A friend in Spain told me this Cuban saying: “We don’t remember what past we had, or what past is awaiting us.” That’s something that I think is very true. In my culture, in Iranian culture, the past is very predominant, maybe I should say unfortunately, because nostalgia and the longing for the past is something that maybe sometimes prevents us from moving on.
Source : https://www.slantmagazine.com/film/interview-asghar-farhadi-on-everybody-knows-and-the-persistence-of-the-past/
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Q: So what is the true life?
Alain Badiou : A life that does not limit itself either to obedience or the satisfaction of immediate impulses. A life in which the subject constitutes herself as a subject. For me there are four domains in which truth manifests itself, what I call the four procedures for the construction of truth: art, love, politics and science. My wish for the youth is that they traverse these four conditions: to encounter art in all its forms; to be loving in fidelity, and for a long time; and to participate in the political reconstruction of a world of justice, as against the world such as it is. And not to be as ignorant of science as they currently are, so that they do not leave it in the hands of technology or capital.
Source : https://www.versobooks.com/blogs/2826-corrupting-the-youth-a-conversation-with-alain-badiou
London: I would imagine that many of us are unaware of our shadows and only encounter them through other people, in the form of projections.
Zweig: That’s right. By definition, the nature of the shadow is to hide. It hides outside the boundaries of awareness. Then it erupts spontaneously. It may erupt in an addiction, for example. But if it erupts in a projection, as you mentioned, you may have the experience of walking into a party, seeing a perfect stranger, and saying to yourself, “I can’t stand that woman! How could she behave that way?” That is your shadow speaking. There is a message there from a hidden part of yourself. There is information about your own psyche in that moment which, if you don’t begin to explore it, is like a letter that has been left unopened — you lose the message there. But if you begin to do shadow work and ask yourself, “What is it about that person I can’t stand, that is so unacceptable to me?” you will get the message.
Source : https://scott.london/interviews/zweig.html
You also talk about how we can control our perceptions/experiences through the power of our minds, which I strongly believe as well. Can you elaborate on this and how you came to believe this?
Wiest: Yes. This is huge. This is everything, really. This was the foundation of it all. Changing the way I think about the world, and myself, and my role and my self-efficacy completely changed my life. The way that I think informs the way I behave. The combination of those things creates most of my experience in the world. I needed solution-based thinking, not problem-based thinking, to understand unconscious biases that were affirming my fears, or making me think everyone is thinking about me, and judging me. I needed to understand that change and peace were possible. Until I could conceive of what that would look like for my life, it remained an impossibility. It will change everything, and more quickly than you think. Try it, just a little bit. Once you see how powerful you really are, you won’t be able to unsee it.
Source : https://themiddleedit.com/brianna-wiest-interview/
London: In Hymns to an Unknown God, you ask: “Is it possible in this chaotic day and age to have a sense of the sacred in everyday life, or do we have to check our spirits and our god at the workplace door?” Much of what we call spirituality today takes place on Sundays, after work, when the kids are in bed, or when we’re off meditating on our own. Is it possible to make it an integral part of everyday life?
Keen: I think there is a deep yearning today to figure out how to make a real connection with the sacred. I hear many men say, “I have a good job and make a living, but it doesn’t mean anything to me; I want something with meaning, something I have a reason for doing.” But our society has been eaten up by the economic view of things, which routinely forces us to work at jobs that don’t mean anything. I think we’re inevitably going to be depressed when we focus the major part of our energy and attention on something that doesn’t give us meaning, only material things.
We have to return, I think, to the difficult idea of right livelihood, which Buddhists talk about, or the Christian idea of vocation. The first questions we must ask ourselves are “What’s my life about?” and “What gives me meaning?” Only after that should we ask “How do I make a living?” and “How do I provide for myself?”
Source : https://scott.london/interviews/keen.html
PR: What is so characteristic of your prose is the constant confrontation of the private and the public. But not in the sense that private stories take place against a political backdrop, nor that political events encroach on private lives. Rather, you continually show that political events are governed by the same laws as private happenings, so that your prose is a kind of psychoanalysis of politics.
MK: The metaphysics of man is the same in the private sphere as in the public one. Take the other theme of the book, forgetting. This is the great private problem of man: death as the loss of the self. But what is this self? It is the sum of everything we remember. Thus what terrifies us about death is not the loss of the past. Forgetting is a form of death ever present within life. This is the problem of my heroine, in desperately trying to preserve the vanishing memories of her beloved dead husband. But forgetting is also the great problem of politics. When a big power wants to deprive a small country of its national consciousness it uses the method of organized forgetting . This is what is currently happening in Bohemia. Contemporary Czech literature, insofar as it has any value at all, has not been printed for 12 years; 200 Czech writers have been proscribed, including the dead Franz Kafka; 145 Czech historians have been dismissed from their posts, history has been rewritten, monuments demolished. A nation which loses awareness of its past gradually loses its self. And so the political situation has brutally illuminated the ordinary metaphysical problem of forgetting that we face all the time, every day, without paying any attention. Politics unmasks the metaphysics of private life, private life unmasks the metaphysics of politics.
Source : http://www.kundera.de/english/Info-Point/Interview_Roth/interview_roth.html
: What do you think the award will help you achieve?
Abiy Ahmed Ali: Well, peace is a very expensive commodity in my country, as well as in my region. This kind of recognition will give me and others great energy to work towards peace and realise peace in our region. If we really successfully achieve the peace dialogue in this process in our region, the rest can be managed and done easily, so this is a great news for Africa, great news for east Africa, the place where peace is a very expensive commodity. And I’m sure it will give us energy to work towards peace and to realise peace in our region.
London: Short of starting a farm, what can we do to make our cities more sustainable?
Mollison: Catch the water off your roof. Grow your own food. Make your own energy. It’s insanely easy to do all that. It takes you less time to grow your food than to walk down to the supermarket to buy it. Ask any good organic gardener who mulches how much time he spends on his garden and he’ll say, “Oh, a few minutes every week.” By the time you have taken your car and driven to the supermarket, taken your foraging-trolley and collected your wild greens, and driven back home again, you’ve spent a good hour or two — plus you’ve spent a lot of money.
London: How do you respond to the argument that technology is not inherently good or bad, it’s how we use it that matters.
Mander: That’s the major homily of our time. And it’s a very serious mistake. The idea that technology is neutral — that it doesn’t have social, political and environmental characteristics — is really dangerous.
Consider nuclear power and solar power. Both are energy forms, but they have entirely different effects on the system. Nuclear power is an inherently centralized technology. It requires centralized military-industrial institutions. Nobody knows what to do about 250,000 years of dangerous wastes. If we were to judge energy only in terms of who uses it, that would be like saying, “Well, if some good people got together and ran the nuclear power industry, the wastes wouldn’t have to be safeguarded for 250,000 years.” But these things are intrinsic to the technology. It’s not a question of whether good people use them.
Solar technology is the exact opposite — it is inherently localizing. A couple of people can easily put it together, it’s not expensive to use, the community can run it without having to hook up to the grid, and it has no lasting negative effects.
source : https://scott.london/interviews/index.html
Q. In a world where there is surplus, (and excess, too) – thanks to the constant race for better living, technology, increased spending capabilities, financial gains – how and where does one draw the line?
Marie Kondo: Ask yourself: “Does the state of my home make me comfortable? What about the state of my life?” If you are struggling to answer yes to these questions, it’s time to re-evaluate how you are currently living.
To do this, first try tidying your home entirely. By reassessing all the belongings you have in your life, you clarify your values – a vital step in creating a boundary between your core and the world that is steeped in excess.
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