On Education


Brave to think with me!

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The Young Philosophers. On Media

– Freedom in media leads to the insignificance of the self-expressive narrative due to the overflow of similar unfiltered information. – Ashton agreed, hardly making out the silhouettes of the girls in the thickening dusk. – Freedom in media means the acceptance of the fact that even if our story is heard it would make no difference, since the relentless current of stories will immediately confront it with others which would duplicate, resemble, doubt or contradict it. But these are the rules of the defragmented expression on the freedom canvass in the multitude of narratives; the idea of deliberated abundance of expressive conduits manifests the fluid constitution of our times’ social contract. With its demand for passive observance, media has become a buffer to social action and impediment to active conduct in the evolutive search of freedom. Freedom is now not in the action; it is in the word. The liberty of expression is not something to fight for and protect; it is a sophisticated issue to contemplate on and verbally debate. Practically, media has become the opposite of freedom. Whilst it was conceived to be the tribune to open speech and articulate deliberation, it converted to a vacuum for values, where these openly performed enactments of liberty were captivated deprived of their vigor and potency to effectively change human condition and reality. Freedom is a concept of meaningfulness; it is a moral concept. And to see freedom enacted in the lack of morality is to simply acclaim the liberation of all, regardless of its virtue and merits. Freedom nowadays represents the guardian of the status quo legitimizing the now-existing moment, encapsulated in the passively observed reality; a pretext to alleviate the pressure that otherwise would transform society profoundly by inciting its conscious elements to take action. Freedom in media is now, too, a story on its own as well as an all-originating refrain, a tune underlying all melodies’ modulations, repeated incessantly by the unanimous choir of the chronicle makers.


“The Young Philosophers. On Education.” Out – February 9th!

– The reasons are many, I believe. – Yan said calmly. His expression resembled the animation of remembering something that was said before. – The manifestations of our learning capacity comes at a stage where it is already formed to a major degree and all we have to do is to witness its particular individualizations. But May was right when she mentioned that our ability to learn is preceded by our faculty to understand. We need understanding to correlate the thought with a meaningful context and to make it belong to the environment of shared knowledge. This is an initializing process of formation which occurs way before the actual start of the educational training. The mind is first invited to the world of man by being introduced to human’s native and inherent ways to approaching reality before it is consciously and intentionally incapacitated to produce judgments on the exterior reality. The infant is introduced to the world of its kin by directly and unobstructedly observing the Being in its natural occurrence.

– Perfect! – Aristo was excited to announce. – But it never really understands the vision. The picture in front of its gaze represents the constant flow of men enacting unconsciously the models of human interaction with the world. It is involved in their self-realization, incapable to stop the influence they exercise on its clear consciousness.

– Yes, Aristo, that is what I think as well. At that stage, the mind functions but not yet as consciousness. – Yan suddenly turned his gaze to May’s beautiful face. – So we are, in a very direct way, taught to have selves; society’s formation is first and foremost placing the base of our own human identity. Not as a set personification, but as the empty vessel in expectancy of experience and content of its own. We are shaped to need identity.


Aristo’s argument

– I may try, at least share my realization with you, and guide you through my tormented thoughts. – the elder companion asserted and began sharing the origins of his deep consideration. – I think something is worthy; then I think something else is not. In a rush of a sudden realization, I start considering the first thought unworthy and the second, contradicting it, as a good venue of thought. And you, my dear, you do the same. Every single time you address thinking as your solution to the questions of reality. We, my friends, all of us, we think; therefore, we all judge on the essence and the qualities of reality. We are judgmental creatures per se, since we are creatures of the thought. So far, so good. The problem is that we think that we judge independently, forming our own thoughts and evaluations on reality, while we don’t. Actually, that would be impossible. To be able to create and produce all the statements we have to, in order to accomplish a single ethical statement, we are supposed to have been given great talent in philosophy and logic. Most of us haven’t. – Aristo laughed sardonically at the last words. – However, all of us produce accurate and understandable evaluations on reality because we have been introduced to one simple technique of apprehension no one else but man masters. We, on the one hand, have been introduced to ways of amassing and dealing with information; on the other, men have devised ways to proceed the information in patterns of logical conventions. All this, we have made possible by the means of education. You are genuinely right, my dear May, when saying that education is worthier a topic than thinking itself, because even the thought is devised by the hidden patterns of its logical externalization, acquired in the process of taughtful formation.


From “The Young Philosophers. On Education” by Antheya


From “On Education”

– How insightful, Aristo! – Jeremy acclaimed sincerely. He truly admired his friend’s poetic affiliation. – The faculties are many and differ in nature and evolvement. What is the memory? Isn’t it the inert content of our accumulated experience from the touch with the world and others? A collected space of residual emotions related to our reaction to the interference with both the extraneousness and the self. A mass of knowledge inherent to us and to us only. Memory is the Great library of our personality; the knowledge exclusively experienced by comprehension of the world formed in our unique place and time. Memory is the imperfect yet colossal store of accumulated thoughts and emotions, intertwined in profuse multitude of threads, influenced by the impact of the exterior we have granted meaningfulness to. – The others listened carefully to the now inspired Jeremy. – Emotions lie beneath it, as a canvass and a nest all faculties are to be ingrained to and grow from. Emotions are extreme and overpowering, uncontrollable by any other of the faculties they are the nucleus of. Sensitivity is both our physical and intelligible expression. To some extent, it is the unique manifestation of possessing and experiencing life.