ARIZONA IMMIGRATION LAW
According to this article the law is unconstitutional.
So the law is illegal.
It is strange though because the complaint is that the law is racist. It isn't that 'the law is racist' it is that it is for sure it will be used for racist purposes.
Here in Ohio we have "open enrollment schools." A school can vote to choose to be open enrollment.
Some towns have chosen not to be open enrollment on the border of Youngstown because obviously they do not want an influx of black kids being in their schools. The law in that case is obviously being used for racist ends.
On the record I do not enjoy Arizona doing this, not because it is unconstitutional but because it MEAN.
America throws away 40 percent of the food it produces . Unless America was really worrying about food I wouldn't care about some people coming in.
And of course if America was worrying about food, then people wouldn't be coming here.
ARIZONA LAW PART 2
The reason this law was made was because the political consultants said to the white republican state voted in officials (state senators, county sheriffs etc), "If the latino population gets a little higher than you are going to start losing elections."
The white republican officials started to realize that the growing Latino population is going to tip the scales just a little and cause the white Republican leadership to disappear.
The political consultants are correct though: the Latino increase does mean an eventual reduction of white republicans holding office.
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GLENN BECK and TEABAGGERS
From being around some people who watch Glenn Beck my conclusions are that people who love Glenn Beck and Teabaggery are people who watch a lot of television. They are the Americans that do nothing but watch television. They think that television is serious shit.
They don't read, they don't have any real hobbies, they don't love anything, especially not themselves.
Glenn Beck is perfect for television.
Glenn Beck is dramatic, flashy, looks like he is out of movie, Lonesome Roads or the Mad as Hell guy. He is perfect for the screen.
He is this dumb looking white man, he has no higher education, he has nice short hair, wears nice but not too nice suits. He isn't offensive to someone that doesn't know much.
He never uses big words properly.
Glenn Beck appeals to people who come home from and watch television until they go to sleep.
That's his audience.
The weakest group and saddest group of Americans in America.
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NEXT PRESIDENTIAL ELECTION
The federal scene is bad for the republicans. They can't win the presidential race with white people anymore.
Here is a breakdown of race in America
15.4 Latino
12.4 black
4.4 Asian
4.9 other race, probably Middle Eastern or Indian
Which adds up to 37.1
The white republicans currently do nothing but alienate all other races for what reason, I don't know.
There are a lot of black Christians and Latino Catholics that don't believe in abortion.
The only thing the Republicans would have to do is sign off on legislation that is nice to blacks and latinos and they would have enough votes to win.
But of course that would mean they would lose their racist white contingent.
If other races add up to 37.1, that means the democrats only need to get 13.9 of the white liberal vote to make 51 percent in presidential elections.
This is why republicans are so terrified, because they are going to lose every presidential election here on out. If Amnesty is granted to illegal aliens in America then the Latino number will rise even higher. According to this website it would make 12 to 20 million Latino immigrants legal which would destroy the Republican party. It would change election results all over America, white republicans will lose heavily when this is passed.
I think Republicans want this even less than the health care bill, because the health care helped them get seats, amnesty will take seats away from the local, state and federal levels.
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The current problem:
The Republican party won't do anything for immigrants or black people. They want nothing to do with those two groups of citizens because the republican party has a hardcore racist group inside of it. I'm not saying that all republicans are racist but that is where the racist whites vote and it is a large enough percentage that the republicans can't leave them.
The republican party could easily start voting for things that would help Latinos and blacks and tell their idiot radio jocks and their morons on television to stop talking about race but they won't do that.
The democrats know the long term is with them: More and more Latinos will get amnesty and more citizens are getting college educated and college education means democratic voter.
This is where the problem lies:
The republicans have made a situation where issues do not matter.
Instead of deep thought into issues all the democrats have to do is not be racist.
The only thing most democrats have to do everyday to get reelected is not say or vote for anything racist.
Because everyday the republican representative gets up everyday and say or does something racist, and if he or she doesn't do it him or herself, then a radio jocky or a television moron says it for them.
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But here is another question:
If Latinos are given amnesty and the democrats will definitely win every presidential election, states like Texas, Arizona, New Mexico, Nevada, New York and many others will have a complete imbalance of Democrat to republican office holders.
Will the two party system wither away.
I mean I have no doubt that states like Nebraska and Wyoming will have Republican office holders, but the long term future looks bad for most places.
I know your focus is on the present, but the political consultants are thinking about 2030 and 2030 looks bad.
A lot of white people are really scared.
They assumed since they stole the land from the Indians and plowed it with their white hands that the land was theirs.
They never assumed they would want it back:
What is weird about this is that the vast majority of Latinos have Indian blood, they may not be from Native Americans tribes like the Navajo or Cherokee but they are Native, if it be Mayan or Aztec.
It is the same with Caribbean Latinos, they all have Taino in them.
In some strange way they are reclaiming the land.
*
This post may look like I am trying to help Republicans or something
What worries me is that the division will be to intense.
I think it is possible to imagine a future situation where democrats have a lock on certain states and areas to the point of having absolutely no republican influence there at all.
A third party could come
But what would the third party look like?
The white college educated liberals are celebrating this victory but at the same time I don't think they realize the full implications of adopting the Latinos.
I don't think white liberals are asking themselves, "Do we really have the same long term goals as Latinos, do we even view the world the same way?"
Currently in 2010 the white liberals are buying off the Latins with the promise of Amnesty but what will happen after, as the years pass and more and more offices are won with their votes and by them?
I believe currently these to be unanswerable questions, so I won't try to answer them.
I just think the answers will be interesting.
Monday, May 17, 2010
Monday, May 10, 2010
Aristotle spoke to me the bathtub, he said this
YOUNG
To begin with the Youthful type of character. Young men have strong passions, and tend to gratify them indiscriminately. Of the bodily desires, it is the sexual by which they are most swayed and in which they show absence of self-control. They are changeable and fickle in their desires, which are violent while they last, but quickly over: their impulses are keen but not deep-rooted, and are like sick people's attacks of hunger and thirst. They are hot-tempered, and quick-tempered, and apt to give way to their anger; bad temper often gets the better of them, for owing to their love of honour they cannot bear being slighted, and are indignant if they imagine themselves unfairly treated. While they love honour, they love victory still more; for youth is eager for superiority over others, and victory is one form of this. They love both more than they love money, which indeed they love very little, not having yet learnt what it means to be without it -- this is the point of Pittacus' remark about Amphiaraus. They look at the good side rather than the bad, not having yet witnessed many instances of wickedness. They trust others readily, because they have not yet often been cheated. They are sanguine; nature warms their blood as though with excess of wine; and besides that, they have as yet met with few disappointments. Their lives are mainly spent not in memory but in expectation; for expectation refers to the future, memory to the past, and youth has a long future before it and a short past behind it: on the first day of one's life one has nothing at all to remember, and can only look forward. They are easily cheated, owing to the sanguine disposition just mentioned. Their hot tempers and hopeful dispositions make them more courageous than older men are; the hot temper prevents fear, and the hopeful disposition creates confidence; we cannot feel fear so long as we are feeling angry, and any expectation of good makes us confident. They are shy, accepting the rules of society in which they have been trained, and not yet believing in any other standard of honour. They have exalted notions, because they have not yet been humbled by life or learnt its necessary limitations; moreover, their hopeful disposition makes them think themselves equal to great things -- and that means having exalted notions. They would always rather do noble deeds than useful ones: their lives are regulated more by moral feeling than by reasoning; and whereas reasoning leads us to choose what is useful, moral goodness leads us to choose what is noble. They are fonder of their friends, intimates, and companions than older men are, [1389b] because they like spending their days in the company of others, and have not yet come to value either their friends or anything else by their usefulness to themselves. All their mistakes are in the direction of doing things excessively and vehemently. They disobey Chilon's precept by overdoing everything, they love too much and hate too much, and the same thing with everything else. They think they know everything, and are always quite sure about it; this, in fact, is why they overdo everything. If they do wrong to others, it is because they mean to insult them, not to do them actual harm. They are ready to pity others, because they think every one an honest man, or anyhow better than he is: they judge their neighbour by their own harmless natures, and so cannot think he deserves to be treated in that way. They are fond of fun and therefore witty, wit being well-bred insolence.
OLD
Such, then is the character of the Young. The character of Elderly Men -- men who are past their prime -- may be said to be formed for the most part of elements that are the contrary of all these. They have lived many years; they have often been taken in, and often made mistakes; and life on the whole is a bad business. The result is that they are sure about nothing and under-do everything. They "think," but they never "know"; and because of their hesitation they always add a "possibly" or a "perhaps," putting everything this way and nothing positively. They are cynical; that is, they tend to put the worse construction on everything. Further, their experience makes them distrustful and therefore suspicious of evil. Consequently they neither love warmly nor hate bitterly, but following the hint of Bias they love as though they will some day hate and hate as though they will some day love. They are small-minded, because they have been humbled by life: their desires are set upon nothing more exalted or unusual than what will help them to keep alive. They are not generous, because money is one of the things they must have, and at the same time their experience has taught them how hard it is to get and how easy to lose. They are cowardly, and are always anticipating danger; unlike that of the young, who are warm-blooded, their temperament is chilly; old age has paved the way for cowardice; fear is, in fact, a form of chill. They love life; and all the more when their last day has come, because the object of all desire is something we have not got, and also because we desire most strongly that which we need most urgently. They are too fond of themselves; this is one form that small-mindedness takes. Because of this, they guide their lives too much by considerations of what is useful and too little by what is noble -- [1390a] for the useful is what is good for oneself, and the noble what is good absolutely. They are not shy, but shameless rather; caring less for what is noble than for what is useful, they feel contempt for what people may think of them. They lack confidence in the future; partly through experience -- for most things go wrong, or anyhow turn out worse than one expects; and partly because of their cowardice. They live by memory rather than by hope; for what is left to them of life is but little as compared with the long past; and hope is of the future, memory of the past. This, again, is the cause of their loquacity; they are continually talking of the past, because they enjoy remembering it. Their fits of anger are sudden but feeble. Their sensual passions have either altogether gone or have lost their vigour: consequently they do not feel their passions much, and their actions are inspired less by what they do feel than by the love of gain. Hence men at this time of life are often supposed to have a self-controlled character; the fact is that their passions have slackened, and they are slaves to the love of gain. They guide their lives by reasoning more than by moral feeling; reasoning being directed to utility and moral feeling to moral goodness. If they wrong others, they mean to injure them, not to insult them. Old men may feel pity, as well as young men, but not for the same reason. Young men feel it out of kindness; old men out of weakness, imagining that anything that befalls any one else might easily happen to them, which, as we saw, is a thought that excites pity. Hence they are querulous, and not disposed to jesting or laughter -- the love of laughter being the very opposite of querulousness.
Such are the characters of Young Men and Elderly Men. People always think well of speeches adapted to, and reflecting, their own character: and we can now see how to compose our speeches so as to adapt both them and ourselves to our audiences.
PRIME:
As for Men in their Prime, clearly we shall find that they have a character between that of the young and that of the old, free from the extremes of either. They have neither that excess of confidence which amounts to rashness, nor too much timidity, but the right amount of each. They neither trust everybody nor distrust everybody, but judge people correctly. Their lives will be guided not by the sole consideration either of what is noble or of what is useful, [1390b] but by both; neither by parsimony nor by prodigality, but by what is fit and proper. So, too, in regard to anger and desire; they will be brave as well as temperate, and temperate as well as brave; these virtues are divided between the young and the old; the young are brave but intemperate, the old temperate but cowardly. To put it generally, all the valuable qualities that youth and age divide between them are united in the prime of life, while all their excesses or defects are replaced by moderation and fitness. The body is in its prime from thirty to five-and-thirty; the mind about forty-nine.
WEALTH
The type of character produced by Wealth lies on the surface for all to see. Wealthy men are insolent and arrogant; their possession of wealth affects their understanding; they feel as if they had every good thing that exists; wealth becomes a sort of standard of value for everything else, [1391a] and therefore they imagine there is nothing it cannot buy. They are luxurious and ostentatious; luxurious, because of the luxury in which they live and the prosperity which they display; ostentatious and vulgar, because, like other people's, their minds are regularly occupied with the object of their love and admiration, and also because they think that other people's idea of happiness is the same as their own. It is indeed quite natural that they should be affected thus; for if you have money, there are always plenty of people who come begging from you. Hence the saying of Simonides about wise men and rich men, in answer to Hiero's wife, who asked him whether it was better to grow rich or wise. "Why, rich," he said; "for I see the wise men spending their days at the rich men's doors." Rich men also consider themselves worthy to hold public office; for they consider they already have the things that give a claim to office. In a word, the type of character produced by wealth is that of a prosperous fool. There is indeed one difference between the type of the newly-enriched and those who have long been rich: the newly-enriched have all the bad qualities mentioned in an exaggerated and worse form -- to be newly-enriched means, so to speak, no education in riches. The wrongs they do others are not meant to injure their victims, but spring from insolence or self-indulgence, e.g. those that end in assault or in adultery.
PITY
So much for Kindness and Unkindness. Let us now consider Pity, asking ourselves what things excite pity, and for what persons, and in what states of our mind pity is felt. Pity may be defined as a feeling of pain caused by the sight of some evil, destructive or painful, which befalls one who does not deserve it, and which we might expect to befall ourselves or some friend of ours, and moreover to befall us soon. In order to feel pity, we must obviously be capable of supposing that some evil may happen to us or some friend of ours, and moreover some such evil as is stated in our definition or is more or less of that kind. It is therefore not felt by those completely ruined, who suppose that no further evil can befall them, since the worst has befallen them already; nor by those who imagine themselves immensely fortunate -- their feeling is rather presumptuous insolence, for when they think they possess all the good things of life, it is clear that the impossibility of evil befalling them will be included, this being one of the good things in question. Those who think evil may befall them are such as have already had it befall them and have safely escaped from it; elderly men, owing to their good sense and their experience; weak men, especially men inclined to cowardice; and also educated people, since these can take long views. Also those who have parents living, or children, or wives; for these are our own, and the evils mentioned above may easily befall them. And those who neither moved by any courageous emotion such as anger or confidence (these emotions take no account of the future), nor by a disposition to presumptuous insolence (insolent men, too, take no account of the possibility that something evil will happen to them), nor yet by great fear (panic-stricken people do not feel pity, because they are taken up with what is happening to themselves); only those feel pity who are between these two extremes. In order to feel pity we must also believe in the goodness of at least some people; if you think nobody good, you will believe that everybody deserves evil fortune. [1386a] And, generally, we feel pity whenever we are in the condition of remembering that similar misfortunes have happened to us or ours, or expecting them to happen in the future.
To begin with the Youthful type of character. Young men have strong passions, and tend to gratify them indiscriminately. Of the bodily desires, it is the sexual by which they are most swayed and in which they show absence of self-control. They are changeable and fickle in their desires, which are violent while they last, but quickly over: their impulses are keen but not deep-rooted, and are like sick people's attacks of hunger and thirst. They are hot-tempered, and quick-tempered, and apt to give way to their anger; bad temper often gets the better of them, for owing to their love of honour they cannot bear being slighted, and are indignant if they imagine themselves unfairly treated. While they love honour, they love victory still more; for youth is eager for superiority over others, and victory is one form of this. They love both more than they love money, which indeed they love very little, not having yet learnt what it means to be without it -- this is the point of Pittacus' remark about Amphiaraus. They look at the good side rather than the bad, not having yet witnessed many instances of wickedness. They trust others readily, because they have not yet often been cheated. They are sanguine; nature warms their blood as though with excess of wine; and besides that, they have as yet met with few disappointments. Their lives are mainly spent not in memory but in expectation; for expectation refers to the future, memory to the past, and youth has a long future before it and a short past behind it: on the first day of one's life one has nothing at all to remember, and can only look forward. They are easily cheated, owing to the sanguine disposition just mentioned. Their hot tempers and hopeful dispositions make them more courageous than older men are; the hot temper prevents fear, and the hopeful disposition creates confidence; we cannot feel fear so long as we are feeling angry, and any expectation of good makes us confident. They are shy, accepting the rules of society in which they have been trained, and not yet believing in any other standard of honour. They have exalted notions, because they have not yet been humbled by life or learnt its necessary limitations; moreover, their hopeful disposition makes them think themselves equal to great things -- and that means having exalted notions. They would always rather do noble deeds than useful ones: their lives are regulated more by moral feeling than by reasoning; and whereas reasoning leads us to choose what is useful, moral goodness leads us to choose what is noble. They are fonder of their friends, intimates, and companions than older men are, [1389b] because they like spending their days in the company of others, and have not yet come to value either their friends or anything else by their usefulness to themselves. All their mistakes are in the direction of doing things excessively and vehemently. They disobey Chilon's precept by overdoing everything, they love too much and hate too much, and the same thing with everything else. They think they know everything, and are always quite sure about it; this, in fact, is why they overdo everything. If they do wrong to others, it is because they mean to insult them, not to do them actual harm. They are ready to pity others, because they think every one an honest man, or anyhow better than he is: they judge their neighbour by their own harmless natures, and so cannot think he deserves to be treated in that way. They are fond of fun and therefore witty, wit being well-bred insolence.
OLD
Such, then is the character of the Young. The character of Elderly Men -- men who are past their prime -- may be said to be formed for the most part of elements that are the contrary of all these. They have lived many years; they have often been taken in, and often made mistakes; and life on the whole is a bad business. The result is that they are sure about nothing and under-do everything. They "think," but they never "know"; and because of their hesitation they always add a "possibly" or a "perhaps," putting everything this way and nothing positively. They are cynical; that is, they tend to put the worse construction on everything. Further, their experience makes them distrustful and therefore suspicious of evil. Consequently they neither love warmly nor hate bitterly, but following the hint of Bias they love as though they will some day hate and hate as though they will some day love. They are small-minded, because they have been humbled by life: their desires are set upon nothing more exalted or unusual than what will help them to keep alive. They are not generous, because money is one of the things they must have, and at the same time their experience has taught them how hard it is to get and how easy to lose. They are cowardly, and are always anticipating danger; unlike that of the young, who are warm-blooded, their temperament is chilly; old age has paved the way for cowardice; fear is, in fact, a form of chill. They love life; and all the more when their last day has come, because the object of all desire is something we have not got, and also because we desire most strongly that which we need most urgently. They are too fond of themselves; this is one form that small-mindedness takes. Because of this, they guide their lives too much by considerations of what is useful and too little by what is noble -- [1390a] for the useful is what is good for oneself, and the noble what is good absolutely. They are not shy, but shameless rather; caring less for what is noble than for what is useful, they feel contempt for what people may think of them. They lack confidence in the future; partly through experience -- for most things go wrong, or anyhow turn out worse than one expects; and partly because of their cowardice. They live by memory rather than by hope; for what is left to them of life is but little as compared with the long past; and hope is of the future, memory of the past. This, again, is the cause of their loquacity; they are continually talking of the past, because they enjoy remembering it. Their fits of anger are sudden but feeble. Their sensual passions have either altogether gone or have lost their vigour: consequently they do not feel their passions much, and their actions are inspired less by what they do feel than by the love of gain. Hence men at this time of life are often supposed to have a self-controlled character; the fact is that their passions have slackened, and they are slaves to the love of gain. They guide their lives by reasoning more than by moral feeling; reasoning being directed to utility and moral feeling to moral goodness. If they wrong others, they mean to injure them, not to insult them. Old men may feel pity, as well as young men, but not for the same reason. Young men feel it out of kindness; old men out of weakness, imagining that anything that befalls any one else might easily happen to them, which, as we saw, is a thought that excites pity. Hence they are querulous, and not disposed to jesting or laughter -- the love of laughter being the very opposite of querulousness.
Such are the characters of Young Men and Elderly Men. People always think well of speeches adapted to, and reflecting, their own character: and we can now see how to compose our speeches so as to adapt both them and ourselves to our audiences.
PRIME:
As for Men in their Prime, clearly we shall find that they have a character between that of the young and that of the old, free from the extremes of either. They have neither that excess of confidence which amounts to rashness, nor too much timidity, but the right amount of each. They neither trust everybody nor distrust everybody, but judge people correctly. Their lives will be guided not by the sole consideration either of what is noble or of what is useful, [1390b] but by both; neither by parsimony nor by prodigality, but by what is fit and proper. So, too, in regard to anger and desire; they will be brave as well as temperate, and temperate as well as brave; these virtues are divided between the young and the old; the young are brave but intemperate, the old temperate but cowardly. To put it generally, all the valuable qualities that youth and age divide between them are united in the prime of life, while all their excesses or defects are replaced by moderation and fitness. The body is in its prime from thirty to five-and-thirty; the mind about forty-nine.
WEALTH
The type of character produced by Wealth lies on the surface for all to see. Wealthy men are insolent and arrogant; their possession of wealth affects their understanding; they feel as if they had every good thing that exists; wealth becomes a sort of standard of value for everything else, [1391a] and therefore they imagine there is nothing it cannot buy. They are luxurious and ostentatious; luxurious, because of the luxury in which they live and the prosperity which they display; ostentatious and vulgar, because, like other people's, their minds are regularly occupied with the object of their love and admiration, and also because they think that other people's idea of happiness is the same as their own. It is indeed quite natural that they should be affected thus; for if you have money, there are always plenty of people who come begging from you. Hence the saying of Simonides about wise men and rich men, in answer to Hiero's wife, who asked him whether it was better to grow rich or wise. "Why, rich," he said; "for I see the wise men spending their days at the rich men's doors." Rich men also consider themselves worthy to hold public office; for they consider they already have the things that give a claim to office. In a word, the type of character produced by wealth is that of a prosperous fool. There is indeed one difference between the type of the newly-enriched and those who have long been rich: the newly-enriched have all the bad qualities mentioned in an exaggerated and worse form -- to be newly-enriched means, so to speak, no education in riches. The wrongs they do others are not meant to injure their victims, but spring from insolence or self-indulgence, e.g. those that end in assault or in adultery.
PITY
So much for Kindness and Unkindness. Let us now consider Pity, asking ourselves what things excite pity, and for what persons, and in what states of our mind pity is felt. Pity may be defined as a feeling of pain caused by the sight of some evil, destructive or painful, which befalls one who does not deserve it, and which we might expect to befall ourselves or some friend of ours, and moreover to befall us soon. In order to feel pity, we must obviously be capable of supposing that some evil may happen to us or some friend of ours, and moreover some such evil as is stated in our definition or is more or less of that kind. It is therefore not felt by those completely ruined, who suppose that no further evil can befall them, since the worst has befallen them already; nor by those who imagine themselves immensely fortunate -- their feeling is rather presumptuous insolence, for when they think they possess all the good things of life, it is clear that the impossibility of evil befalling them will be included, this being one of the good things in question. Those who think evil may befall them are such as have already had it befall them and have safely escaped from it; elderly men, owing to their good sense and their experience; weak men, especially men inclined to cowardice; and also educated people, since these can take long views. Also those who have parents living, or children, or wives; for these are our own, and the evils mentioned above may easily befall them. And those who neither moved by any courageous emotion such as anger or confidence (these emotions take no account of the future), nor by a disposition to presumptuous insolence (insolent men, too, take no account of the possibility that something evil will happen to them), nor yet by great fear (panic-stricken people do not feel pity, because they are taken up with what is happening to themselves); only those feel pity who are between these two extremes. In order to feel pity we must also believe in the goodness of at least some people; if you think nobody good, you will believe that everybody deserves evil fortune. [1386a] And, generally, we feel pity whenever we are in the condition of remembering that similar misfortunes have happened to us or ours, or expecting them to happen in the future.
Saturday, May 08, 2010
Cool Neal Cassady article
here is a cool neal cassady article.
The cool thing about it is that underneath the article in the comments somebody nammed Harry Burrus gives a really good history of the beats and shows that none of the stories in the article were true.
The cool thing about it is that underneath the article in the comments somebody nammed Harry Burrus gives a really good history of the beats and shows that none of the stories in the article were true.
Friday, May 07, 2010
Wednesday, May 05, 2010
The Semester
This is the first day of having no school.
I don't know what to think about.
I have been really busy being stressed out about school work for like 9 months.
And now I'm sitting here.
I woke up and went to the Waffle House.
Read 12 Caesars and drank coffee.
Then drove to a used book store in sharon, on the way there I stopped at an antique shop and bought some native american flute for 4 dollars. I plan on getting really high and drunk and playing it.
Then I went to the used bookstore and picked out a book on the Crusades and then the woman wouldn't let me buy it because she didn't have change for a twenty. She told me to walk down the street and go to some bank and get change. I didn't do that, I left the building and started playing the indian flute on the side of the street.
Came home and stared at Facebook. Facebook did not save me. I tried to think about something and my thoughts went nowhere.
In my political thought class in my last week of school the professor told the class that would be a great writer in 10 to 15 years but I was not ready yet, I had more studying to do. The phrase not ready yet makes me think that he thinks I should go to the wilderness like some Buddha and study ancient Greek and Roman classics. I think I will go to South Korea, somebody told me they could hook me up with a job teaching in South Korea. Perhaps I will to South Korea and sit there away from my homeland and study the greeks and romans.
I do feel like I do not know enough.
It is strange, when you are like 22 through 25 you feel like you know a lot, but then something happens, I'm not sure what, probably several things and you realize you don't know as much as you thought you did and you regret all the stupid shit you said before or you wish you had the chance to say it again better.
Also I feel that when you are like 28 you start to realize that life is really long, and that you have lots of time and that you aren't going anywhere and people who say, "Live your life like everyday is your last" are incorrect.
I also have begun politely telling people, "I don't believe you." They will say something and I will respond in a very polite voice, "I don't believe you." I don't fight with them or argue, or raise my voice. I just say that. It usually ends the discussion taking place.
I still have nothing to do.
It is 12:06. In ten days I start summer classes, until then I will walk the earth not knowing what to think about.
I think this is what people call, "Relaxing."
I'm going to go outside now and get a tan, read about Claudius and play my indian flute.
I don't know what to think about.
I have been really busy being stressed out about school work for like 9 months.
And now I'm sitting here.
I woke up and went to the Waffle House.
Read 12 Caesars and drank coffee.
Then drove to a used book store in sharon, on the way there I stopped at an antique shop and bought some native american flute for 4 dollars. I plan on getting really high and drunk and playing it.
Then I went to the used bookstore and picked out a book on the Crusades and then the woman wouldn't let me buy it because she didn't have change for a twenty. She told me to walk down the street and go to some bank and get change. I didn't do that, I left the building and started playing the indian flute on the side of the street.
Came home and stared at Facebook. Facebook did not save me. I tried to think about something and my thoughts went nowhere.
In my political thought class in my last week of school the professor told the class that would be a great writer in 10 to 15 years but I was not ready yet, I had more studying to do. The phrase not ready yet makes me think that he thinks I should go to the wilderness like some Buddha and study ancient Greek and Roman classics. I think I will go to South Korea, somebody told me they could hook me up with a job teaching in South Korea. Perhaps I will to South Korea and sit there away from my homeland and study the greeks and romans.
I do feel like I do not know enough.
It is strange, when you are like 22 through 25 you feel like you know a lot, but then something happens, I'm not sure what, probably several things and you realize you don't know as much as you thought you did and you regret all the stupid shit you said before or you wish you had the chance to say it again better.
Also I feel that when you are like 28 you start to realize that life is really long, and that you have lots of time and that you aren't going anywhere and people who say, "Live your life like everyday is your last" are incorrect.
I also have begun politely telling people, "I don't believe you." They will say something and I will respond in a very polite voice, "I don't believe you." I don't fight with them or argue, or raise my voice. I just say that. It usually ends the discussion taking place.
I still have nothing to do.
It is 12:06. In ten days I start summer classes, until then I will walk the earth not knowing what to think about.
I think this is what people call, "Relaxing."
I'm going to go outside now and get a tan, read about Claudius and play my indian flute.
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