Drafts by Enrique Martinez Esteve
... having succeeded in protecting and prolonging the life of many around the world for reasons w... more ... having succeeded in protecting and prolonging the life of many around the world for reasons which seem natural and intrinsically good to all, we are once again faced with the dilemma of confronting our patent inability to cure it all. Faced with this recurring predicament, we somehow backtrack in our steps and decide the next best thing to assuage suffering is assisted dying and euthanasia. No matter how many reasons we conjure up in their favour, both assisted dying and euthanasia remain a stab into the unknown, into the supernatural, by patients, by its proponents, and by its practitioners both lay and medical.
Contents:
- positioning Pound’s contributions to theory – aesthetic organicism
- Emerson, Pound... more Contents:
- positioning Pound’s contributions to theory – aesthetic organicism
- Emerson, Pound, and the aim of language
- Confucian philosophy and Pound’s tradition
(This is one of the essays to be included in a book examining the causes of day-to-day strife in ... more (This is one of the essays to be included in a book examining the causes of day-to-day strife in the populations of modern democracies vying to live and assert the freedoms promised to them by systems of governance supposed and expected to represent them.) "If waste may be defined as all that is not being used for the growth and perpetuation of humanity, then health could be said to equate to all that is useful to this self-same objective. It could be considered amiss to minimise such an expansive issue to that very simple definition; yet, recognising the simplicity and abiding by it at the individual level first and then at all levels in society requires acknowledgement, which, logically, should also trigger action."
(This is one of the essays to be included in a book examining the causes of day-to-day strife in ... more (This is one of the essays to be included in a book examining the causes of day-to-day strife in the populations of modern democracies vying to live and assert the freedoms promised to them by systems of governance supposed and expected to represent them.) ... Such intelligence could be compared to a rocket that crosses up into the thermosphere dropping to destruction the thrust engine that got it there, downwards into the lower mesosphere, after leaving behind its satellite payload in orbit. Or perhaps more appropriately, intelligence mirrors the movement of a plant pushing through soil upwards but also downwards into its roots (positive and negative phototropism and gravitropism), emerging without direct exposure to the sun yet ever dependent on its light, developing its embryonic stem and leaf systems to produce flowers and fruit, all the way changing and simultaneously shedding the forms of its evolving nature to achieve the fulfilment of all its functions in the creation and production of independent, fertile, self-regenerating seed past the impasse of change, loss, and even death.
(This is one of the essays to be included in a book examining the causes of day-to-day strife in ... more (This is one of the essays to be included in a book examining the causes of day-to-day strife in the populations of modern democracies vying to live and assert the freedoms promised to them by systems of governance supposed and expected to represent them.) "The artisan of old, the artist, the researcher, the developer, and the scientist today have this in common, that in refining, perfecting and pushing the boundaries of their respective crafts, they cannot achieve satisfaction or adequately perform without simultaneously and progressively adapting, re-configuring, developing, and continuously changing the techniques and approaches they employ together with the tools and parameters for gauging actual success within the realm that only rigorous acquaintance, imaginative freedom, cross-functional, multifaceted learning, and distributive interaction may allow."
(This is one of the essays to be included in a book examining the causes of day-to-day strife in ... more (This is one of the essays to be included in a book examining the causes of day-to-day strife in the populations of modern democracies vying to live and assert the freedoms promised to them by systems of governance supposed and expected to represent them.) The emigrant / immigrant / migrant makes a conscious, relatively difficult decision to exchange what s/he knows for what is not known at all but in promise. The choice is often stark and carries with it the imposition of restrictions on what will be possible in terms of existing customs, culture, and direct involvement with friends and family, and signifies a leap of faith into what appears to be a better, more prosperous, happier future. At times, such choice is unavoidable, others it turns out to be a gamble of sorts, but, no matter what the cause, reason, or desire underlying an act of migration away from what the emigrant has known, it never turns out to be what was expected and no amount of preparation allows the emigrant to anticipate what will in fact occur. Migration is the founding of a new life in all the aspects of the emigrant’s existence.
Two Mosaic figures (Thomas Jefferson and Confucius) will be introduced here as a means of gauging... more Two Mosaic figures (Thomas Jefferson and Confucius) will be introduced here as a means of gauging whether Democracy is solely the child of the West and/or whether it can also be traced to a conceptual foundation in Confucianism, the practical political philosophy of ancient China. The teachings of Confucius (c. 551-479 BCE) as a source of political thought appear to be comprehensive enough to provide us with a just model for the administration of the state.
Evil starves without the ontological foundation of reason and can be said to be parasitic in natu... more Evil starves without the ontological foundation of reason and can be said to be parasitic in nature, devoid of its own foundational existence; that is to say, by definition, ‘without reason’ in the ontological sense.
Following His triumphal entry into Jerusalem, the Man Jesus who, until then, had refrained from s... more Following His triumphal entry into Jerusalem, the Man Jesus who, until then, had refrained from showing the full force of His power to all, makes what seem to be two idiosyncratic statements about who He really is. These are expressed through direct action, with little need for words. The statements appear confusing when we look at his trajectory, a tale of power and influence that has leant thus far towards service, healing, and the protection of those who come close to Him in His journeys through Israel.
Euthanasia is a good starting point for my argument which aims at representing the inescapable tr... more Euthanasia is a good starting point for my argument which aims at representing the inescapable truth that, whether consciously or unconsciously, all of us live by faith.
Centuries of accumulated knowledge and research, years of technical developments in the 'fight against disease' have brought the world to the point where life can be prolonged-some would say: "extended"-by the ingenuity and dedication of humankind.
The pure energy of hope is therefore that great avalanche, spherical, progressive, and comprehens... more The pure energy of hope is therefore that great avalanche, spherical, progressive, and comprehensive, enormous, and always odd, streaming before the reasoning of the known world, full of shock and emotion, fanned by the destiny that only knows to stoke and stimulate the flame of life it has between its serene hands.
At a time when our very breath is threatened, it may be useful to realise that in spite of all ou... more At a time when our very breath is threatened, it may be useful to realise that in spite of all our knowledge and effort, we fail to identify when a single breath begins or ends; that in searching for its beginnings, we only find its culmination, and that in looking for its cessation, we only find a new-born breath.
In these times of confinement, it may be good to remember that we may be as big and great as the world around us allows us to be, but that we can only find our freedom when we recognise the distinctive smallness of our beings.
In these times of fear, of mourning, and regret, it may be right to consider what this pandemic reminds us of daily: no one is too small, too weak, too fearsome or too great; equality is upheld in our acquaintance with vulnerability and care.
A translation bent on conveying the cultural realities of an original text will readily stretch i... more A translation bent on conveying the cultural realities of an original text will readily stretch its level of explicitness. Such translation will tend to highlight certain features of the original text and make them easily understood in the target language, consequently mutating the end result through lengthier accounts. It is for this reason that, in many cases, we are perhaps truer to an original text when we opt for a simple cultural transfer while trying to recreate the style and emotional dimension of an original piece. It is often more rewarding to let the translation exhaust its own possibilities and not to burden it with a host of annotations which distract the reader from a unified understanding of the translated text.
Essays on Peace, 1995
Part of the problem will also be an overcoming of the infantile plateau of human awareness that h... more Part of the problem will also be an overcoming of the infantile plateau of human awareness that has from time immemorial been concerned with procreating and defending, in the course recognising its own limited reality as the sole object of paramount importance. To see life everywhere as one, not at the intellectual but at the actual level, implies that the Council of Earth will come into being once a much more knowledgeable and wiser global educative authority has been impanelled, beginning perhaps with some such structure in a country that has assumed leadership beyond economic muscularity.
As with most dichotomies between the world, religions, traditions, beliefs, superstitions, convic... more As with most dichotomies between the world, religions, traditions, beliefs, superstitions, convictions, missions, etc. and our fascination with whatever the truth may be, consistency and objectivity rest not in the power of substitution, of supplanting facts, but in the act of feeding and sustaining a spirit of attention and enquiry whose origin may or may not be beyond our powers of comprehension but which remains available and present to the mind willing it so in the amalgam of facts experienced first-hand.
The purpose of this article is to highlight the rhetorical differences between Aristotle's well-known maxim on suffering and Jesus's words on the same topic.
I specifically address a topic, suffering, that bears distinct resemblance among different societies and is easily identifiable, being universal enough to be examined in an objective, dispassionate manner.
The God of Jesus transcends thought as it does life. Drama however, controls, prescribes, and underwrites Aristotle’s own form of materialism, keenly aware as it is of its spectator God.
Customer satisfaction functional ecosystem
Books by Enrique Martinez Esteve
https://www.amazon.co.uk/gp/aw/d/B0CL8XDMKR/ref=tmm_pap_swatch_0?ie=UTF8&dib_tag=se&dib=eyJ2IjoiMSJ9.PpeQz58V2M53to9EuvEUnl28a_ndibhDzBccRO374vzZGWJTGWfdRabe7g2ZpkVJ.YNa74MBEeW5_ZQhqRbsMjJ8M7jTtd2cGeFkNxCjPv4I&qid=1731837008&sr=8-1, 2023
Ezra Pound got many things wrong. He was a poor judge of character and a supporter of causes and ... more Ezra Pound got many things wrong. He was a poor judge of character and a supporter of causes and individuals that have done and continue to do much harm to people around the world. This book addresses the matters (literary and philosophical) that Pound got right, while still pointing out the flaws; it highlights the impact such evidence may yield for the student of art.
The result of my research in the pages that follow may be described as a study in aesthetic affinities between Ezra Pound’s thought and the guiding notions found in the Confucian lore. The question it attempts to exemplify is that long-standing one about the nature of knowledge.
The analysis that follows seeks to provide a variety of perspectives (both in terms of disciplines and interpretations) about how Pound created with his writings a metaphor of knowledge to understand, assimilate, and put to use his discovery of the East as represented by the Confucian mind.
The basic premise of this study is therefore an ontological one, that is, an exploration of the way in which knowledge (the sum of what is known) is actually realised.
An established tradition will work with knowledge (facts and information) and individuals/institutions whose legacy has been used and is perennially re-used on the basis of past challenges, experiences, and projections. Such bequest will be seen and employed by the mind of the critic principally as a tool to establish assumptions and, much less frequently, as a ground-breaking element in art, philosophy, and religion. The familiarity such ‘recycled’ knowledge encourages remains the greatest of its limitations. As such, knowledge can only be appreciated as a representation of what once was pioneering, even radical cognition, that is, as a reflection of the original that has been somewhat solidified in the corporate mind of the culture.
Contrary to this, the following series of analyses proposes that Pound’s use of knowledge partakes of the essential dynamic attributes of discovery with all the risks which that entails. His knowledge of the East, and of Confucius in particular, constitutes knowledge proper, not only its representation, reflection, or recycled product. As such, it becomes for Pound the key factor in making things progress historically. It may be said to be 'real knowledge' in so far as it is challenged repeatedly – translation being the creative entry point for such a challenge.
The most important attribute and crucial point of order driving my investigative work is that such ‘proper’ knowledge as Pound grasped, its realisation, not only enabled him to make decisions about his poetic trajectory, but that those self-same decisions essentially and simultaneously were themselves instructed by the knowledge as he realised it. This, in turn, gave way for his findings to become interdependent, and, as in all great discovery journeys, affect the events of his own life. Thus, his life and that of those around him (e.g., his readers), are seen here to be enlarged through this process of pro-active realisation and innovation, fulfilling in this manner what truly constitutes the foremost quality of the creator.
Throughout the book, the use of well-known Poundian themes has made it possible for me to profit from scholarship on the topic and, simultaneously, attempt to enlarge the scope in which such literary criticism should be considered. Confucian thought has proven to be of immense help in 'making cohere' some of Pound's more complex statements on the nature of art, philosophy, and religion.
https://a.co/d/8sWSMOR, 2024
A series of phrases and thoughts inspired by and reflective of Biblical Scripture highlighting th... more A series of phrases and thoughts inspired by and reflective of Biblical Scripture highlighting the sense of relatedness of a life lived in search of that hoped-for proximity to Jesus, to the Holy Spirit, to God the Father through understanding and living His Word amid contradiction, love, struggle, and peace.
https://a.co/d/8sWSMOR
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Drafts by Enrique Martinez Esteve
- positioning Pound’s contributions to theory – aesthetic organicism
- Emerson, Pound, and the aim of language
- Confucian philosophy and Pound’s tradition
Centuries of accumulated knowledge and research, years of technical developments in the 'fight against disease' have brought the world to the point where life can be prolonged-some would say: "extended"-by the ingenuity and dedication of humankind.
In these times of confinement, it may be good to remember that we may be as big and great as the world around us allows us to be, but that we can only find our freedom when we recognise the distinctive smallness of our beings.
In these times of fear, of mourning, and regret, it may be right to consider what this pandemic reminds us of daily: no one is too small, too weak, too fearsome or too great; equality is upheld in our acquaintance with vulnerability and care.
The purpose of this article is to highlight the rhetorical differences between Aristotle's well-known maxim on suffering and Jesus's words on the same topic.
I specifically address a topic, suffering, that bears distinct resemblance among different societies and is easily identifiable, being universal enough to be examined in an objective, dispassionate manner.
The God of Jesus transcends thought as it does life. Drama however, controls, prescribes, and underwrites Aristotle’s own form of materialism, keenly aware as it is of its spectator God.
Books by Enrique Martinez Esteve
The result of my research in the pages that follow may be described as a study in aesthetic affinities between Ezra Pound’s thought and the guiding notions found in the Confucian lore. The question it attempts to exemplify is that long-standing one about the nature of knowledge.
The analysis that follows seeks to provide a variety of perspectives (both in terms of disciplines and interpretations) about how Pound created with his writings a metaphor of knowledge to understand, assimilate, and put to use his discovery of the East as represented by the Confucian mind.
The basic premise of this study is therefore an ontological one, that is, an exploration of the way in which knowledge (the sum of what is known) is actually realised.
An established tradition will work with knowledge (facts and information) and individuals/institutions whose legacy has been used and is perennially re-used on the basis of past challenges, experiences, and projections. Such bequest will be seen and employed by the mind of the critic principally as a tool to establish assumptions and, much less frequently, as a ground-breaking element in art, philosophy, and religion. The familiarity such ‘recycled’ knowledge encourages remains the greatest of its limitations. As such, knowledge can only be appreciated as a representation of what once was pioneering, even radical cognition, that is, as a reflection of the original that has been somewhat solidified in the corporate mind of the culture.
Contrary to this, the following series of analyses proposes that Pound’s use of knowledge partakes of the essential dynamic attributes of discovery with all the risks which that entails. His knowledge of the East, and of Confucius in particular, constitutes knowledge proper, not only its representation, reflection, or recycled product. As such, it becomes for Pound the key factor in making things progress historically. It may be said to be 'real knowledge' in so far as it is challenged repeatedly – translation being the creative entry point for such a challenge.
The most important attribute and crucial point of order driving my investigative work is that such ‘proper’ knowledge as Pound grasped, its realisation, not only enabled him to make decisions about his poetic trajectory, but that those self-same decisions essentially and simultaneously were themselves instructed by the knowledge as he realised it. This, in turn, gave way for his findings to become interdependent, and, as in all great discovery journeys, affect the events of his own life. Thus, his life and that of those around him (e.g., his readers), are seen here to be enlarged through this process of pro-active realisation and innovation, fulfilling in this manner what truly constitutes the foremost quality of the creator.
Throughout the book, the use of well-known Poundian themes has made it possible for me to profit from scholarship on the topic and, simultaneously, attempt to enlarge the scope in which such literary criticism should be considered. Confucian thought has proven to be of immense help in 'making cohere' some of Pound's more complex statements on the nature of art, philosophy, and religion.
https://a.co/d/8sWSMOR
- positioning Pound’s contributions to theory – aesthetic organicism
- Emerson, Pound, and the aim of language
- Confucian philosophy and Pound’s tradition
Centuries of accumulated knowledge and research, years of technical developments in the 'fight against disease' have brought the world to the point where life can be prolonged-some would say: "extended"-by the ingenuity and dedication of humankind.
In these times of confinement, it may be good to remember that we may be as big and great as the world around us allows us to be, but that we can only find our freedom when we recognise the distinctive smallness of our beings.
In these times of fear, of mourning, and regret, it may be right to consider what this pandemic reminds us of daily: no one is too small, too weak, too fearsome or too great; equality is upheld in our acquaintance with vulnerability and care.
The purpose of this article is to highlight the rhetorical differences between Aristotle's well-known maxim on suffering and Jesus's words on the same topic.
I specifically address a topic, suffering, that bears distinct resemblance among different societies and is easily identifiable, being universal enough to be examined in an objective, dispassionate manner.
The God of Jesus transcends thought as it does life. Drama however, controls, prescribes, and underwrites Aristotle’s own form of materialism, keenly aware as it is of its spectator God.
The result of my research in the pages that follow may be described as a study in aesthetic affinities between Ezra Pound’s thought and the guiding notions found in the Confucian lore. The question it attempts to exemplify is that long-standing one about the nature of knowledge.
The analysis that follows seeks to provide a variety of perspectives (both in terms of disciplines and interpretations) about how Pound created with his writings a metaphor of knowledge to understand, assimilate, and put to use his discovery of the East as represented by the Confucian mind.
The basic premise of this study is therefore an ontological one, that is, an exploration of the way in which knowledge (the sum of what is known) is actually realised.
An established tradition will work with knowledge (facts and information) and individuals/institutions whose legacy has been used and is perennially re-used on the basis of past challenges, experiences, and projections. Such bequest will be seen and employed by the mind of the critic principally as a tool to establish assumptions and, much less frequently, as a ground-breaking element in art, philosophy, and religion. The familiarity such ‘recycled’ knowledge encourages remains the greatest of its limitations. As such, knowledge can only be appreciated as a representation of what once was pioneering, even radical cognition, that is, as a reflection of the original that has been somewhat solidified in the corporate mind of the culture.
Contrary to this, the following series of analyses proposes that Pound’s use of knowledge partakes of the essential dynamic attributes of discovery with all the risks which that entails. His knowledge of the East, and of Confucius in particular, constitutes knowledge proper, not only its representation, reflection, or recycled product. As such, it becomes for Pound the key factor in making things progress historically. It may be said to be 'real knowledge' in so far as it is challenged repeatedly – translation being the creative entry point for such a challenge.
The most important attribute and crucial point of order driving my investigative work is that such ‘proper’ knowledge as Pound grasped, its realisation, not only enabled him to make decisions about his poetic trajectory, but that those self-same decisions essentially and simultaneously were themselves instructed by the knowledge as he realised it. This, in turn, gave way for his findings to become interdependent, and, as in all great discovery journeys, affect the events of his own life. Thus, his life and that of those around him (e.g., his readers), are seen here to be enlarged through this process of pro-active realisation and innovation, fulfilling in this manner what truly constitutes the foremost quality of the creator.
Throughout the book, the use of well-known Poundian themes has made it possible for me to profit from scholarship on the topic and, simultaneously, attempt to enlarge the scope in which such literary criticism should be considered. Confucian thought has proven to be of immense help in 'making cohere' some of Pound's more complex statements on the nature of art, philosophy, and religion.
https://a.co/d/8sWSMOR