Text

E-book Pray for Brother Alexander

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Penilaian

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When a victor asks you to pray for him, it means that he of-fers you his victory. “Can you do anything with this victory?” he seems to say. It is true, not anyone can triumph over his own vic-tory and feel as deep as brother Alexander that he has nothing to do with it. At his own level, however, a common man offers various victories on the market, victories that he cannot always use, so that today’s world seems to be one in which victories are suspended, are for sale. At every step, there is a victory of the modern world, having no master, being certain of itself.Being certain of their deed, some say, “Take, eat, this is my victory, which spills over the world for you and your happiness.”*Others, more uncertain about what they have to do, say, “Here is my victory; see what can come out of it.” A few get angry: “Don’t you see what I accomplished?” As good mercenaries, the scien-tists, the politicians, the technicians, all of them won the battle, receiving their money and glory. The rest of the people are, with or without their will, for sale.But don’t we find a human miracle and a blessing even in this situation? The conditions for a deeper solidarity among the peo-ple of today have been created through it; a solidarity between unequal people. It would have been such a spiritual disaster if victory remained in the hands of victors, if the physicists, the biologists, the sociologists, and the politicians knew what to do until the end, or if the super-technicians became better managers! It would have been such a disaster if brother Alexander had the conscience of a victor when he entered the monastery! The world would have been separated between human subjects and human objects or, rather, between privileged humans, the vic-tors, and the sub-humans. The human miracle is that victory can be shared. And it is shared even on a political level, where the victor thinks that he maintains victory with power. The one who has lived attentively and especially serenely during communism realizes that an apparently odd result is reached: this revolu-tion is, after all, for the benefit of the rich, not of the poor; the poor people’s wealth now comes from the rich, which is no big deal; but the poor is given the ideal of enrichment. But a man frustrated by the ideal — and at this level this means “meaning of life” — is in a way destroyed. In the meantime, anyone who possessed something and was alienated by possession can at times feel that he is reinvested as human, reestablished. Some people from the upper classes, who no longer knew their human measure because of their easy lives, discovered when they were dispossessed of their goods and privileges that they knew some-thing and that they could do something; they even discovered that they wanted something and that they could do something, and even that they wanted something with all their hearts. In a sense, they discovered their own necessity. Today, they no long-er aspire to regain liberties, in plural, but only that liberty which fulfills their interior necessity.

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Ketersediaan

Informasi Detail

Judul Seri

edieval Western Philosoph

No. Panggil

189 NOI p

Penerbit

New York : Punctum books., 2018

Deskripsi Fisik

152 hlm

Bahasa

English

ISBN/ISSN

9781947447530

Klasifikasi

189

Tipe Isi

text

Tipe Media

computer

Tipe Pembawa

online resource

Edisi

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Subjek

Medieval Western Philosoph
edieval Western Philosophy

Info Detail Spesifik

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Pernyataan Tanggungjawab

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Versi lain/terkait

Lampiran Berkas

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