Tag Archives: Writing

names do matter

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Some brand names have become unique nouns in days of our lives: a box of Ziplocs to carry leftovers from last night dinner for lunch, an iPhone that has become a safety blanket, a Kindle for all-around entertainment, and a box of Kleenex to wipe away make-ups or tears… Then there are the ubiquitous Starbucks stores for perk-me-up coffee or regular hangouts… The panoply of brand names is illustrated in the ordinary scenes of our daily life as a byproduct of endless human cultural and social enterprise. Hence, I think it worth noting the origin of some of the globally proverbial brand names of products that we are familiar with.

The first and foremost principle of naming a product is to make it as catchy and snappy as possible to effortlessly remember. In this regard, Nomitative determinism can be also linked to a name of a product because it can decide its longevity and popularity based upon the ingenuity of name that matches its purpose with brilliant ideas taken from literary inspirations, cultural influences, or historical artifices. Take Mazda, which is originated from Ahura Mazda, the ancient Persian God of light, wisdom, intelligence, and harmony, the highest supreme being in Zoroastrianism. It is also a symbol of eastern and western cultures. Nike is the winged goddess of victory with the resounding slogan of “Think Nike”. Starbucks comes from the chief mate in Herman Melville’s classic Moby-Dick. It is also interesting to know that the name Starbucks belongs to the famous wealthy Quaker shipowner of Nantucket in Massachusetts as featured in Nathaniel Philbrick’s In the Heart of the Sea, a nonfiction narrative of the tragedy of the Whaleship Essex. And there is Yahoo, which is a deformed savage in Jonathan Swift’s Gulliver’s Travels.

Some brand-names are curious blending of words. Vodafone stands for Voice, Data, and Telefone. Here is a classic example of ASICS, a Japanese sport goods company, whose cool name is derived from Latin, “Mans Sana in Corpore Sano,” meaning “Healthy mind dwells in healthy body.” Which is a motto of ancient Greek’s competitive spirit manifested in Olympiad. Then there is Volvo, meaning “I roll” in Latin, while Lego actually comes from Danish word for “play well”. And who else can ignore the presence of Amazon, the largest river in the world?

That which we call car, cellphone, or coffee by any other name would remain as functional and purposeful to make our life convenient and accommodate to our whims and desires. So why not give it a clever name to remember with a burst of pep? It’s all about the art of witty soul of brevity that penetrates the psychology of the mind in the world of adverts.

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‘Socrates: A Man for Our Times’, by Paul Johnson -review

Socrates: A Man for Our TimesSocrates: A Man for Our Times by Paul Johnson

My rating: 5 of 5 stars

In the constellation of philosophers in the intellectual firmament, there is none other than Socrates whose influence on humanity, ranging from academic disciplines to everyday cultural memes, strikes the chords with the contemporary minds at its simplest form. It is this essence of Socrates’s simple but profound moral philosophy that has been enshrined in the pantheon of Immortal Knowledge of our collective human civilization for thousands of years. In Socrates by Paul Johnson, this immortal philosopher is hard to resist and difficult to find fault with through the author’s cicerone guide to the streets of the ancient Athens, where Socrates is in his usual convivial mood to speak in public and welcomes the reader with his genuine warm smile to join his conversation.

The stratagem of moral education in the form of philosophy is to tame the appetites (the senses or the id) and to guide spirits (emotions or the ego) in man to reach the highest level of humanness, which is the reason (the judgment or the superego). The process of this moral education is civilization, a standard by which barbarism is judged and separated from the educated mind, and Socrates thought it essential to implement it in all aspects of Athenian life because it was the surest avenue to happiness, meaning of human life. In fact, Socrates was the first philosopher to democratize the concept of philosophy from lofty abstraction of an academic plane to practical realism of a living guide. Johnson describes Socrates as something of a Prometheus, who translated the heavenly into the terrestrial in the sense that Socrates wanted to unlock the goodness of life for the benefit of mankind. For Socrates was the one who brought philosophy down from the wondering skies, domesticated it the huts and villas of people, and familiarized it with the ordinary life in examination of good and evil.

Socrates seems even more likable thanks to Johnson’s historical accounts of Socrates’s personal traits and physiognomy: the corroboration comes from his young, handsome, controversial, but nonetheless valiant aristocratic friend Alciblades that (1) Socrates was a selfless comrade in battle, fearless in fighting, and artless in helping his battle buddies: (2) commendable hardiness enabled him to wear thin clothing despite the cold and the snow; (3) he disliked letting his emotions show on his face; (4) he regarded poverty as a shortcut to self-control; and that (5) he kept fit in the stadium and gymnasium and even danced because he believed that a healthy body was the greatest of blessings. It is also well known that Socrates was an ugly man with a flat, broad nose and beer belly, especially by the standards of Greece in the 5th century that highly valued regularity of features we would call Byronic today. And yet, Socrates, ever imperturbable and optimistic, was not depressed by his ugliness because to Socrates beauty was not inherent in itself but was by the virtue of its use. It was more of utilitarian nature for practical purpose. Socrates’s way of accepting himself as he is relates to logotheraphy, neuroplasticity, and habit of positive thinking, now bestriding the domain of self-help literature.

I have always been a fan of Paul Johnson’s writing style in harmony with his wealth of erudition and fountain of humor, a fascinating combination that makes his reads so likable and interesting. And here again, he did it again: with his customary witty narrative packed full of lots of unknown anecdotes and personal tidbits on subjects he writes about, Johnson tells the reader about Socrates as precisely and candidly as possible based upon historical evidence to resurrect him in the textual theater of literature. His interpretations draw on his exceptional knowledge of the philosopher and the history of his time, but he wears his learning lightly and always writes with a general reader in mind. Hence, the figure of Socrates in his book is no longer seen as the ancient adumbral thinker but a jovial, avuncular teacher who really cares about the lives of his students of all walks of life in this highly entertaining book. This book presents a pleasant banquet of the mind and spirit hosted by the consummate storytelling narrative of Johnson in the honor of Socrates, the people’s philosopher.

before the train came

It was an ordinary commuter’s early morning on a platform at a train station. A train would arrive in 10 minutes, and the people whose faces were no stranger than those of my distant relatives were starting to gather on the platform, waiting for the second earliest morning train to carry us into our destinations of a new grateful day of livelihood or leisure or even escapade, maybe. Which might be the case of The Man and The Dog in this video I took as the train whistle was heard in the distance . 

‘After the Storm’, by Hirokazu Kore-eda – review

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Life reminds me of a Baroque fugue that begins with the exposition of a short melody developed by another successive busy melodies and interwoven into a dramatic final entry in tonic. For It is a continuous surrendering of the old and a trust in new beginnings with lots of in-between episodes, intricately interwoven by multiple strands of occasional chances called “luck,” failed expectations, and grace of hopes that creates a curiously riveting toccata. In this film by Kore-eda, Ryota’s is a ballad whose vicissitude of life diverts him from completing it. But then Ryota is a soft troubadour, who wants to sing a happy song with his fractured but beautiful family.

Ryota, once a promising novelist, now a divorced middle-aged struggling writer, makes a living as a part-time private detective under the pretext of enriching his writer’s imaginativeness for his next best oeuvre. He loves his ex-wife and his son dearly, so he always hangs around them surreptitiously. But he does not understand that how he feels about them is unrequited because he is not in their lives any longer. In fact, Ryota is even unsure of himself, of his reason for writing, and of what he wants to become amid his dwindling writing career and growing distance from his already fractured family. There is a sense of drift in his life, that feeling of emptiness, loneliness, and disappointments, all fragmented in the detritus of broken wishes, unpaid dues, and lost dreams. He has nonetheless a heart of gold, and his humor is his saving grace that helps him get going. Ryota’s life has been in the doldrums for so long that he forgets he has to move forward to get out of the stasis binding him in the longing for bygone days. A stream of pathos oozes out to see Ryota thinking, ‘Who would have known my life would turn out like this?’

Director Kore-eda uses the storm, more accurately a typhoon, as a medium to free Ryota from the memories of the past, from the obsession of his past, in order to give him a new meaning of life, will to meaning. Kore-eda does a beautifully nuanced job of capturing the innermost feelings of the characters without elaborate lines or supra-abudance of emotions throughout the scenes. It is a Japanese film, but the sentiments and judgments of the characters are rendered communicative to the hearts of the universal audience.

Blasphemous

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The state of my heart is incarnate in Snoopy. The collective criticism on me is expressed in Charlie Brown.

It’s 10 minutes before regular Saturday Vigil mass begins, and I am sitting on my regular pew, feeling responsible rather than faithful. I wonder if I am being irreligious or irreverent toward the existence of God and the observation of the ancient rite of faith that has been performed for a long thread of centuries from the Last Supper to this Modern Day of Social Media. For my trinity of Heart, Soul, and Mind is not one with this belief when my emotions run counter to the teachings of the Church that seem incongruent with everyday reality. If this sentiment had been read aloud in the 16th or the 17th century Europe, then I would have been labelled an immoral atheist, a pariah cut adrift from the traditional mooring in the canonical faith and morals of Christianity.

My anxiousness about the existence of God is emotional, rather than logical in the working of the intellect, which has been shared by writers, philosophers, and even canonized saints of the Church. According to Professor Alec Ryne’s article of “The fury that filled the rise of atheism” as featured in this month’s BBC History, the workings of emotions and the first-hand experiences of uncharitable Christians and dogmatic clerics laid out a foundation of atheism in the 16th and 17th centuries, which later became nourishment of modern western civilization.

The French polymath Blaise Pascal knew about the power of emotions: “The heart has its reasons, of which reason knows nothing.” In fact, humans make the great choices of beliefs, values, purposes intuitively, unable to articulate how and why they have been made. This means that prior to the establishment of conformed sets of moral code and religious doctrines, the Creator has already imprinted moral and ethical guides in the human mind. This can be also meant that you can be an atheist or unbeliever with a good heart because your conscience, the law of nature, can be a guide to an outward moral virtue.

In fact, the Enlightenment’s prime critique of Christianity, that is the churches in a broad sense, was that it was “immoral.” Thinkers, such as Voltaire and Thomas Paine declaimed against the churches because of their moral revulsion. Paine furthered his vehement subjective on religion as a human invention, set up to terrify and enslave mankind, bereft of advanced metaphysical views on the churches. In other words, religion as an institution should not govern human free will to decide moral choices laid out by arbitrary set of invented rules.

Thanks to the works of philosophers based upon humanism, a discovery of belief in contemplative retreat to natural wonder percolated institutionalized belief through individual spiritual reformation. That you can find God in the beauty of nature and the wonder of how the human body and mind work is a way you can affirm the existence of God as a manifestation of God because all of it could not have created itself. As a matter of fact, this natural way of finding the existence of God was St. John Paul II’s favorable method of praying during his lifetime because being a former student theater actor, he could see the clear signs of God in the workings of nature. Which coincides in the Enlightenment thinkers’ views on belief, free from institutionalized doctrines of belief.

In light of the above, my crisis of belief was more of emotional than of intellectual. The temptations that there was no God, also sprang in the minds of St. Therese of Lisieux, St. John of Cross, and other saintly men and women. Even Jesus on the Cross cried out, “Father, why have you forsaken me?” Which indicates the workings of emotions in the face of existential strife, a vantage point from which belief they had steadfastly held no longer or momentarily felt true. From angry unbelief that religion was morally intolerable to anxious unbelief that religion was an ethical institution, the history of atheism has ironically redefined the notion about belief, authentic faith, by pointing out the corruption of the churches and purifying the understanding of God as the modern world is familiar with. For me, it’s high time I went hiking on the nearby mountain trails to seek a manifestation of belief for My Own Reformation of Belief.