During stressful times like these, its natural to feel like everything around you is broken. Everyone is out of sorts. The economy seems frozen. Your clients personal and business finances are in disarray. The headlines are nothing but doom and gloom. But at times like these, when it seems like were in a war zone, its a great opportunity to rebuild.

Did you ever wonder why museums and people with extensive art collections put broken pottery on display? Its because many times, the artisan who painstakingly repaired the broken pottery by using gold, rather than cheap glue, made the piece even stronger, more beautiful and more valuable than it was originally. For about 500 years, the Japanese have called this technique Kintsugi (joining with gold) or wabi-sabi, which essentially means embracing the imperfect. The same philosophy can be applied to your clients. The crisis has caused all kinds of damage to peoples business and personal finances. Sure, you can help clients apply for PPP and EIDL loans and other types of disaster relief. But those are just Band-Aid solutions cheap (but necessary) economic glue.

You can really demonstrate your value by helping clients rethink all the ways they do things and by showing them how to put the pieces back together so theyre even stronger than they were before the crisis.

Stronger through adversity

If youre able to become an anti-fragile CPA, shocks and disruptions wont stop you; theyll just make you stronger, more creative and better able to adapt to each new challenge you face. I know its not easy to make yourself or your clients anti-fragile. Its a lot like starting a new fitness routine. Your muscles will only get stronger by continually stressing the tissue. You want to tax your muscles just enough to cause slight damage slightly tearing them so they can repair themselves naturally to get ready for the next level of stress. If youre consistent about following your workouts, youll be able to handle more and more stress with each session as your muscles get stronger and more pliable.

Same goes for your practice.

As any Navy Seal will tell you, you have to put people through trauma together in order to build close-knit teams. This pandemic is a great acid test. Yes, were all in this together, but not everyone is handling it the same way. Your trusted relationship with clients isnt built when times are good. Its about the decisions you help them make or not make during times of crisis.

Owning your mistakes

At the end of the day, were all flawed individuals. When you work closely with clients on a tight deadline, mistakes can happen. Even more so during stressful and unpredictable times like these. When mistakes happen, dont make excuses or try to rationalize them. Be accountable and do whatever it takes to make the situation better. Thats what clients remember.

As I explained in Adopting a Ritz Carlton mentality, what sets great firms apart is how they react when breakage occurs. They own their mistakes. They apologize to clients and go above and beyond to fix them ASAP. By establishing a great client service reputation for your firm, theres another big benefit youll have some leeway when your next mistake inevitably happens.

When working with your clients during times of duress, always think about ways you can put gold in their seams after their business or personal finances have taken some hits. How do you help them put everything back together so its even better than before?

Think about your best clients. How many times have you helped them through a real crisis or trauma? Not many, I bet. But now is one of those times when theyre really counting on you and you can add great value. Theres no one in a better position to help them repair the damaged pieces of their financial circumstances and make them stronger than before.

Peoples stress levels are through the roof today. We have economic stress. We have policy stress. We have personal stress. People really cant control any of these stressors so theyre going to need a lot of guidance. These arent things theyve had to deal with before. Make sure youre filling the seams and helping to rebuild with gold, not glue.

You dont get a lot of credit for taking care of things when everythings going well. You get the credit when you go to battle for your clients. Right now, were in a war. As legendary philosopher Friedrich Nietzsche said, That which does not kill us makes us stronger."

Keep fighting for your clients.

Excerpt from:
Your firm and the pandemic: Better after broken - Accounting Today

Fresh off his first song in nine years, the Streets has shared another new track with a title that feels incredibly relevant to the way time no longer seems to function during the COVID-19 crisis, Where the F* & K Did April Go.

The track a boasts funky, upbeat groove of skipping drums, wobbly bass and an agile piano loop, and the Streets goofy but sharp bars seem to capture the doldrums of life in quarantine, along with a general heavier malaise. He rhymes about obnoxious neighbors, dreams about doctors, escaping into video games and even offers up this brilliant philosophical nugget, Philosophy and history/Kant said to be is to do/Nietzsche to do is to be/Frank Sinatra, do-be-do.

Where The F* & K Did April Go follows Call My Phone Thinking Im Doing Nothing Better, which arrived in April and features Tame Impala. The latter track will appear on the Streets upcoming mixtape, None of Us Are Getting Out of This Life Alive, though Where The F* & K Did April Go does not appear on the tracklist.

None of Us Are Getting Out of This Life Alive marks the Streets first project since 2011s Computers and Blues and is set to arrive July 10th via Island Records. The mixtape features contributions from Idles, Jesse James Solomon and more.

Link:
The Streets Ponders a Universal Question With New COVID-19 Track - Rolling Stone

The celebrated novelist Michel Houellebecq wrote a short essay about living through pandemic disease and lockdown that was broadcast on French radio Monday. Reporters were quick to crib what they thought were the best bits of Houellebecqs missive. They relished the gloomy artistry of his opening, in which he dismisses the virus as banal and not even sexually transmitted, and they appreciated his closing, in which he testified to his conviction that We will not re-emerge from confinement into a new world: it will be the same, only a little worse.

The translation here is mine, a privilege I am claiming because it was just a little hard to locate the full text of Houellebecqs essay for the France Inter network (analogous to CBC Radio One, more or less). As usual, Houellebecq is playing the role of the outsider, the bad-tempered, mangy stray dog who must never indicate a desire for affection and a place by the fireside. His essay is in the form of agreeable responses to fellow crivains, but he cannot resist nipping at some of them for the country comfort in which they are fighting the isolation battle.

The author tells us that the greatest inconvenience of the harsh French lockdown is not having the freedom to take long walks

He suggests that the coronavirus is hastening all the deplorable trends of depersonalization and atomization that he has documented in his novels. Modern man allegedly does not even have the cultural energy to resent his condition, but anyone who believes Netflix, Amazon and contactless payments are somehow inhuman must crave micro-intimacy awfully deeply: here is someone with a thwarted craving for breathing shared air in a cinema and passing a grimy physical banknote to a hot barista. At one point Houellebecq approvingly quotes a tract against medically assisted reproduction, having to admit he would never have encountered the document if not for that impersonal, sterile internet. I never said it was all bad.

Well, there would be no Houellebecq if he had had an ordinary mother. The author tells us that the greatest inconvenience of the harsh French lockdown is not having the freedom to take long walks. He synthesizes an alleged argument between Flaubert and Nietzsche who knows if anything of the kind really happened; it would be missing the point to check about the role of walking in the life of the writer.

It is not, as Nietzsche suggested, to generate new ideas, but to allow the concepts and feelings which emerge at the desk to float leaflike into a pleasing arrangement. Flaubert, apparently, was a weld the arse to the chair man. Old Fred believed, in Houellebecqs words, tout ce qui nest pas conu dans la marche est nul. Google translates this rather idiosyncratically: everything that is not conceived in walking sucks. If we are becoming less human, at least the machines are developing a sense of humour.

But no one can deny the sensitivity and power of Houellebecqs nose for inhumanity, and, lest it be underestimated, I conclude with a passage which permits no mitigation of its bitterness:

National Post

Twitter.com/ColbyCosh

More here:
Colby Cosh: Doing 'Houelle' in isolation France's sage transmits to the world - National Post

Does anyone remember Mordechai Vanunu, an Israeli former nuclear technician, who opposed Israels nuclear weapon program, leaked it to the west, hence abducted by Mossad from Italy? The whistleblower, brought back to Israel, tried and sentenced to 18 years imprisonment, most of them in a solitary confinement. Even now, confined to Israel he cannot travel abroad, the Supreme Court hand in glove with the state has declined all his appeals on the pretext of national security. No western country, not even Norway, where his wife is a professor at the school of Theology in Oslo, is willing to grant him a refuge. In cases akin to these, the Orwellian concern of western democracies to the much-hyped slogan of human rights exposes itself vividly.

A few days ago, the Swede police have found a dead body floating in a canal of Uppsala, a university town of Sweden; the man identified as Sajid Hassan was a young refugee who left Baluchistan for a haven but Nietzsches abyss was gazing at him. The magnetic gaze pulled him into its depth and made him free, the freedom that condemns the nonconformists to its cross. When it comes to human liberties, difference between Sweden and Norway shrinks even more.

Julian Assange, another whistleblower implicated in a rape case by the Swedish authorities, the veracity of which is denied by the victims themselves is languishing in a British prison, where allegedly his liquidation is assured making an example of him. It is a grim reminder to the nonconformist to integrate and lose their identities or disintegrate by the state. It is ironic that having the same accusation, Biden is contesting the US presidential elections as a nominee of Democrat Party with no indictment.

State represents the two basic antagonist classes with different and irreconcilable interests. The pretension of maintaining a balance becomes evident when the oppressed demanding their rights are subjected to the brutal might of the state institutions, a situation that exposes the class nature of the state. Man is the being Sartre says to whom no being can be impartial, not even God, same holds true for the state. A state cannot stay neutral; neutrality requires neither the coercive arms such as an army, police and judiciary at ones disposal, nor the monopoly of violence to maintain the hegemony.

The sclerotic western economies are crumbling; the command economy of China and Cuba has opened a new vista of an alternative system to the people

Imperialism has always determined the fate of the nation-states and Rosa knew it. It is not a creation of groups of states, to fulfill certain designs or to punish some countries into submission; these motives cannot be denied though. It is the product of a particular stage of ripeness in the world development of capital, an innately international condition, an indivisibly whole, that is recognised only in all its relations, and from which no nation can hold aloof.

State under neo-liberalism, an imperialist terror has become Nietzsches coldest of all cold enemies, that lies coldly and whatever it has, it has stolen, where the slow suicide of all is called life. The brutal killing of Arif Wazir a political activist, has given further credence to Nietzsche assertions. Is killing someone a remedy, an answer to the imbroglios staring at the state? Is drawing a magic cap on ones eyes and ears can liquidate the specter hunting a society?

No matter how dangerous the political thoughts were maintaining a silence on the death of two activists by the media is intriguing. Either the imbecile tyranny of survival instinct has blinded the media or the repression transcending all limits has reached to a point when even the words have become loaded pistols, not to be spoken publically. Only cadavers do not mourn the death, a gaze on the society narrates the fact that life has already vanished. Only a humanity to whom death has become as indifferent as its members, that has itself died, can inflict it administratively on innumerable people (Adorno).

Long before Covid19, the world was suffering from a more lethal virus of capitalism that colonized the weaker segments of society, accumulated the wealth regardless of means, despoiling, depopulating and devastating the areas left intentionally backward. People adapted to it suffered in disquiet, but one can live with pain but not with disgrace forever. With the death of a rat, plague-of primitive accumulation never dies; it spreads from the underdeveloped areas to the developed ones. It has come to hurt the metropolitan areas, where the weaker stratum of society scorched by a blind sun of injustice is left to fend for itself.

Those who kill the innocents go scot-free; a sick system masquerades its sickness by concealing the evidence. Nearly 40% people are living below or close to the poverty line, while the political class is making bargains with the actual rulers; the military has enhanced its budget to Rs1.1 trillion, a whopping rise of 18 %. Dominant interests have long given up the farce of identifying their interest with that of people.

The debate separating religion from politics, a favorite topic of intellectuals has lost its validity; it never had any since religion is politics. For the western secular states, it is an instrument to divert the class struggle and to promote instrumental reason. The law of blasphemy is a commodity, sold in the market by the capital and used relentlessly against the nonconformists. From the non-Muslims to the rebels, anyone challenging the system finds himself exposed to the threat of the religious guillotine. All totalitarian states, striving to squeeze dissenting space use one or the other similar religious instruments, what else is politics?

The post Corona situation will be agonizing but interesting since it can trigger the locomotive of revolution, the workers in action. With massive economic crunch, even the imperialist state will struggle. The massive unemployment, the morbidity and mortality associated with the virus has already made few things remarkably clear to the workers of the world. Health, education and living wages are far more important than capitalists wars.

The demand for sharing the resources will become a major threat for the ruling class. The global exports have gone down, capitals flow to the underdeveloped world will come with complex strings attached to it, the reduced consumption is bound to hurt, the falling oil prices and restriction of travel have already caused bane for several economies thriving previously. The tribes carrying flags and imperial petrol pumps in Arabian Sheikdoms will not be able to buy the ammunition to oblige the US.

The sclerotic western economies are crumbling; the command economy of China and Cuba has opened a new vista of an alternative system to the people. If Pakistani establishment is eying the Chinese model of one party rule, or a direct coercive army rule with or without a Ceaesar as premier, it will have to alter the economic realities. Can it afford a market economy with socialist structure, perhaps not; it would mean a redistribution of wealth through massive nationalization if not socialization of wealth.

For a state, to act like a guillotine or to appear as a potential assassin will not help. This will only enhance the alienation; the state is not an army but comprises 200 million unarmed, famished civilians. The gods may have many secrets but if human transcends the fear of death, the gods can do nothing against him.

The writer is an Australian-Pakistani based in Sydney. He has authored several books on Marxism (Gramscian and Frankfurt Schools) and History

See the original post:
The one who integrates is lost - Daily Times

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Rotronic Nietzsche Enterprise Tmi Orion Testo Signatrol Elpro-Buchs Omega KIMO In-Situ Temprecord International Digitron Italia Ebro Electronic Dickson Delta OHM Onset Gemini Data Loggers Lascar Electronics MadgeTech

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Medical Industry Food Industry Electronic Industry Agricultural Industry Others

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Global Temperature Data Logger Market Key Players, Application and Business Analysis over Distributed Regions Global Forecast to 2025. - Cole of Duty

Do you think about heaven and hell?

Most people at some point weigh the merits of preparing for a potential afterlife, and for those in the Western world who ultimately believe in such things, conceptions of heaven and hell tend to follow a basic, traditional script: A reward awaits good people perhaps a reunion with loved ones or face time with a deity and punishment awaits the bad. The perks and punitive measures in these respective camps are said to last an eternity.

Folks often disagree about the path one takes to these final destinations. People of different religious faiths and cultural traditions argue over who sends whom where, and why. In certain circles, conversations about the afterlife can turn testy on a dime. Passing on, it seems, is no laughing matter.

That is, unless youre Michael Schur, the Emmy-Award winning writer and producer behind The Office, Parks and Recreation and, most recently, The Good Place, the just-wrapped NBC sitcom about heaven, hell and the many train stops in between.

Schur has a knack for wringing laughter out of otherwise mirthless topics (e.g., office politics, existential anxiety) and delivering some breathtaking moments of clarity along the way.

The Good Place, which concluded its fourth and final season in January, follows four lost souls as they wake up in what they think is heaven, known simply as The Good Place. This young, attractive quartet consists of Eleanor Shellstrop (played by the irresistible Kristen Bell), a self-described hottie who has perfected the art of uncharitable ego; Chidi Anagonye (William Jackson Harper), a moral philosophy professor suffering from analysis paralysis; Jason Mendoza (Manny Jacinto), a sincere but hapless drug dealer and wannabe DJ; and Tahani Al-Jamil (British actress Jameela Jamil), a socialite and philanthropist with jealousy issues.

Immortal being Michael (the ageless Ted Danson) helps them acclimate to their new eternal surroundings, but neither Michael nor The Good Place are what they seem.

This hit show proves endlessly inventive, with a flourish of comedic gimmicks including the prohibition of swearing for Good Place residents. Eleanor persistently attempts to flout this rule, but her four-letter words always come out wrong, generating such head-turning T-shirt slogans as Holy Motherforking Shirtballs. (NBCstore.com sells the shirts for $20.95.)

These types of philosophical fart jokes grease the skids for some of the headiest material ever to appear in a network television sitcom.

Indeed, the shows greatest achievement is its ability to make viewers laugh while engaging them in a focused discussion of what makes people fundamentally good or bad.

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In each episode of The Good Place, the moral of the story is never in doubt because Chidi, the ethics professor, literally spells it out on a chalkboard.

The long list of intellectual luminaries from whom the shows writers quote and borrow material includes French philosopher and writer Jean Paul Sartre (Schur says he drew inspiration for the first season of The Good Place from Sartres play No Exit, which famously asserts hell is other people); Danish philosopher and theologian Soren Kierkegaard; German philosopher and poet Friedrich God is dead Nietzsche; and especially Immanuel Kant, the 18th-century German philosopher who tried to cement the bond between reasoning and morality.

The series wades into some stout metaphysical territory by noting that what happens in The Good Place, over time, starts to look more like what happens in The Bad Place.

The show addresses the notion that eternity gets old, and always getting what you want is its own form of torture. Wanting for nothing kills passion, fun and even love. We recognize joy only because we can experience its absence, which cant happen in The Good Place.

Depicting heaven as a joyless prison takes brass, especially in a predominantly Judeo-Christian America desperately clinging to its nominal moral authority.

Regardless of whether NBC executives knew what they were signing on to with The Good Place, the show paid dividends in viewership. Millions of loyal fans tuned in every week (and still do; the show is available on Netflix and Comcast OnDemand), indicating some in the general population are ready to entertain challenges to their traditional views.

In the end, The Good Place not so subtly suggests we create afterlife mythology to give ourselves more time with the people we love. In life, time blows by too quickly and we need, if not eternity, then at least a reasonable extension to make good on our relationships.

If The Good Place writers are right, and heaven is just a myth, our time on Earth becomes especially important because it is the only time we get.

What an incredible responsibility that would be: No future prizes or penalties, just this fleeting, fragile now, and its up to us to make it heaven or hell.

Matters of Life and Death is a monthly column that examines issues associated with death and dying. It runs the first Sunday of the month in the Living section. Michael Long is a staff editor and writer for LNP | LancasterOnline. Email your stories, comments and suggestions to mlong@lnpnews.com.

Continued here:
Matters of laugh and death: Imagining 'The Good Place' [column] - LancasterOnline

While most of the great economies are preparing themselves to enter the fourth industrial revolution led by artificial intelligence, India still has not been able to resolve its differences without violence. Over 50 peoplelost their lives in the deadly Delhi communal riots. Its high time now for Indians to track down reasons why these riots happened at the very heart of the nation.

The passage of the Citizenship Amendment Bill, 2019 by the Indian parliament and the following violent resistance to the legislation has been painful. It is disappointing to witness that the conflict resolution mechanism in India has still remained to be colonial, which is resorting to violence. In the recent case, the government, as well as the citizens both, have miserably failed to preserve the constitutional values that India needs to uphold.

The only reason for this failure is that we are more emotional rather than being more rational. Emotions, since colonial times, have been channelised by the state to run the daily affairs of the system. The sowing of the seed of communal hatred, rigidifying of the fluid caste system amongst the Hindus and the notion of martial race that still exists in our society are a few examples of it.

Although it is interesting to note that the founding fathers of modern India have utilised emotions of Indians based on rationality in throwing the British out of India, and later on leveraged it to lay the foundations of modern-day India. However, they also failed to use rationale to prevent partition based on flawed principles and the bloodshed that followed. Back then, letting emotions get swayed away through political propagandas was not exceptional, but what is the reason that we are letting them influence our emotions and behaviour even today?

Madness is rare in individualsbut in groups, parties, peoples, ages, it is the rule Friedrich Nietzsche

Keeping in mind what German scholar Friedrich Nietzche once said, it becomes our responsibility to identify the madness that is not uncommon particularly in groups and parties in the context of the politics in contemporary India. We need to keep emotions and behaviour aloof from this madness. Most importantly, what is expected to be the fourth pillar of the democracy media, has turned out to be the propaganda machine of these political groups and parties. Hence, while reading or watching news reporting you must be careful while shaping an opinion.

Throughout history, propaganda has been used as persuasion to mould the emotions, beliefs and behaviour of the individuals. When these individuals collectively act on the notions of protecting their community or religion as against those attacking it, often, it has been observed that it will end up inculcating violence and eventually will burn our own houses, similar to what happened in Delhi.

It is crucial to note that our founding fathers have already constituted one of the most beautiful and comprehensive contracts between the state and the citizens called the Constitution of India. It is not you but the constitution through its limbs of the state that is conferred with the responsibilities of protecting your community. If any one limb of the state fails to obey the mandate issued by the constitution, then the other one will check it so that nobody can harm you as well as your community.

In the end, if the citizens breach the faith in the giant contract, India will turn to chaos filled with immense hatred and absolute destruction. To prevent catastrophe, we all just need to be rational, keeping aside our emotions and not letting our behaviour oscillate because of the madness that several political groups and parties possess today.

Originally posted here:
Why Indians Need To Be More Rational Than Emotional When It Comes To Politics - Youth Ki Awaaz

TheCold Chain Tracking and Monitoring SystemsMarketResearch Report offers an extensive analysis of key drivers, leading market players, key segments, and regions. Besides this, the experts have deeply studied different geographical areas and presented a competitive scenario to assist new entrants, leading market players, and investors to determine emerging economies. These insights offered in the report would benefit market players to formulate strategies for the future and gain a strong position in the global market.

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Top market players are profiled in this research study Are:Sensitech, NXP Semiconductors NV, Rotronic, ORBCOMM, Nietzsche Enterprise, Testo, Haier Biomedical, Emerson, ELPRO-BUCHS AG, Signatrol, Omega, Monnit Corporation, Duoxieyun, Dickson, LogTag Recorders, Berlinger & Co AG, The IMC Group, ZeDA Instruments, Cold Chain Technologies, Jucsan, Controlant Ehf, SecureRF Corp., vTrack Cold Chain Monitoring, Zest Labs, Gemalto, Maven Systems Pvt, and Infratab

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Summary of the Cold Chain Tracking and Monitoring SystemsMarket major key players having major count in terms of end-user demands, restraining elements, revenue, sales, share & size.

Characteristics of Cold Chain Tracking and Monitoring SystemsMarket including industry growth and restraining factors, the technological advancements, new upcoming growth opportunities, and emerging segments of the Cold Chain Tracking and Monitoring SystemsMarket.

Other factors such as Cold Chain Tracking and Monitoring SystemsMarket price, demand, supply, profit/loss, and the growth factor are broadly discussed in the market report.

Cold Chain Tracking and Monitoring SystemsMarket size, share, growth factors analysis on regional and country level segments.

Market Trends, Drivers, Constraints, Growth Opportunities, Threats, Challenges, Investment Opportunities, and recommendations.

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What are the Key Manufacturers, raw material suppliers, equipment suppliers, end-users, traders And distributors in Pagers Market?

What are Growth factors influencing Pagers Market Growth?

What are production processes, major issues, and solutions to mitigate the development risk?

What is the Contribution from Regional Manufacturers?

What are the Key Market segment, market potential, influential trends, and the challenges that the market is facing?

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Few Points FromTable of Content:

1 Study Coverage

2 Executive Summaries

3 Breakdown Data by Manufacturers

4 Breakdown Data by Type

5 Breakdown Data by Application

6 North America

7 Europe

8 Asia Pacific

9 Central & South America

Applications

10 Middle East and Africa

11 Company Profiles

12 Future Forecast

13 Market Opportunities, Challenges, Risks and Influences Factors Analysis

14 Value Chain and Sales Channels Analysis

15 Research Findings and Conclusion

16 Appendix

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Impact of Covid-19 on Cold Chain Tracking and Monitoring Systems Market Research Report 2020, Thrives the Global Industry Growth at Impressive CAGR...

Thursday, April 23, 2020

By Nancy Enright

In many Core II classes this week, students may be reading the work of Friedrick Nietzsche, the German philosopher, who has been called (by Terry Eagleton) "the first real atheist." Nietzsche is probably the most extreme example of the "dialogue" aspect of Christianity and Culture in Dialogue. He clearly presents a position that is the opposite of Christianity, or any theistic faith.

As we examine the ideas of Nietzsche, it is important to notice how, in his rejection of Judaism and Christianity (which he seems to conflate as essentially one religion), he focuses on specific aspects of these traditions, and this is what is most interesting in terms of the class. Though raised the son of a Lutheran pastorwho died when he was young, Nietzsche was groomed to be a pastor himself. As a young adult, however, he rejected this goal for his life (held by his mother). However, because of his training in the Christian faith, he does have a good sense of what it means sometimesit would seembetter than many Christians.

For Nietzsche, the ideal person is the one who self-actualizes, who lives most fully and freely as him or her self. Believing in no god, he rejects the idea of revelation or of a moral law inherent in humans. His Geneology of Morals, excerpted in the Core II text, reveals Nietzsche's view that what we hold as good and evil grew out of the various human codes that created moral customs. First, he says, good meant noble, brave, aristocratic (not good in the sense that we normally mean the word morally whole and compassionate, self-sacrificing). Nietzsche would say we have adopted a code created by what he calls the slave- priest class, which rejected the powerful and strong to affirm the weak. He accuses Christianity and Judaism as being religions of this slave-weak-priestly class of people, and says that they have labeled as evil those who do not fit this category the rich, the powerful, and the strong. Is there any truth to this from Nietzsche's perspective accusation?

As Anthony Sciglitano, who teaches in the Core and was Director of the Core for many years, does when he teaches Nietzsche, it is very interesting to read Nietzsche's Geneology of Morals in conjunction with Jesus' Sermon on the Mount in the Gospel of Matthew. Jesus does affirm "Blessed are the poor in spirit," and "blessed are the meek" (Matthew 5:1-10). Furthermore, Jesus says in Matthew 25, after describing service to various suffering and marginalized groups the hungry, the thirsty, the stranger, the prisoner, the sick: "Whatever you did for the least of these brothers of mine, you did for me." In the parable of the Rich Man and Lazarus, Jesus says the former will go to hell and the latter to heaven, because the former was blind to the plight of the poor man, suffering right at his gate (Luke 16:19-31). There truly is an implicit "option for the poor" in the Gospels.

Nietzsche rejected any such option. Speaking about "the Jews" but actually meaning Christians as well, Nietzsche describes this attitude: "the wretched alone are the good; the poor, impotent, lowly alone are the good; the suffering, deprived, sick, ugly alone are pious, alone are blessed by God, blessedness is for them alone and you, the powerful and noble, are on the contrary the evil, the cruel, the lustful, the insatiable, the godless to all eternity; and you shall be in all eternity the unblessed, accursed, and damned!" (385). While the Judaeo-Christian tradition never says the poor, the weak, etc., are the only people who will be saved, the option for the poor inherent in the Gospels and in other places in the Bible suggests that God does have a special love for the poor, and that the rich need to be aware of them and care for them in order to be in harmony with the loving will of God. Nietzsche's depiction may be an exaggeration, but it gets at something that is at the heart of biblical teaching: human beings are not to be considered more worthy because of money, power, or status, but instead the values of the world are inverted. Many passages in the Jewish Bible, especially in the prophets, and a lot of the New Testament advocate this inversion of the norms of society (then as now).

Nietzsche also criticizes the advocacy of the gentle, "the meek" as Jesus calls them in the Beatitudes, over the more aggressive and violent. He uses the following analogy:

That lambs dislike great birds of prey does not seem strange: only it gives no ground for reproaching these birds of prey for bearing off little lambs. And if the lambs say among themselves: "these birds of prey are evil, and whoever is least like a bird of prey, but rather its opposite, a lamb would he not be good?" there is no reason to find fault with this institution of an ideal, except perhaps that the birds of prey might view it a little ironically and say: "we don't dislike them at all, these good little lambs; we even love them: nothing is more tasty than a tender lamb" (393).

Nietzsche goes on to say: "To demand of strength that it should not express itself as strength, that it should not be a desire to overcome, a desire to throw down, a desire to become a master, a thirst for enemies and resistances and triumphs, is just as absurd as to demand of weakness that it should express itself as strength" (393). Ironically, there are some who call themselves Christian who advocate positions that sound like this one.

However, what kind of power actually is advocated by Jesus? It is certainly not weakness, though the lamb is used in the New Testament as an image for not only his followers but for himself "Behold the Lamb of God." What does this mean? Jesus makes it clear that power for his followers must not follow the patterns of the world, clearly articulated by Nietzsche, who praised the Romans who dominated the political world of Jesus' time as an epitome of the kind of strength and power he admired. On the contrary, Jesus said, "The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves" (Luke 22:25-26). This kind of power, of non-violent love is, according to Jesus, stronger than the other kind of power, the kind that loves to overcome, threaten, dominate and ultimately destroy one's enemies.

So, the conversation, the dialogue between Christianity and Culture (in this case, Nietzsche) leads to some interesting conclusions. Both would conclude that Christianity is a church "for the poor" as Pope Francis calls it, and a religion of non-violence as opposed to aggression. But whether that is good or bad, is where the two part company. For Nietzsche, such an "option" is an abdication of the noble nature of the high-born and warlike natural man, whereas for Christ and his followers, as well as the Jewish teachers and prophets before him and after, strength comes from following the ways of the God who gives himself to his people over and over again, and asks them to do the same, especially for the "the least of them." This is especially true right now, in light of COVID-19 and the constant headlines that it is the poor who are suffering most, as always, from this latest crisis. To be truly great, in a way that is compatible with the teaching of Jesus in any sense, would be for our country to address the injustice and inequities that cause the unequal and excessive suffering for some more than others and respond with compassion and swift action.

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Inside the Core this Week - Seton Hall University News & Events

I think the weirdest thing about recovery from this disease is the uncertainty of recovery from this disease, according to my friend Heather, who contracted COVID-19 early last month.

Heather did not initially qualify for testing, but when things got dicey, a doctor diagnosed her over the phone with certainty. She was in bed for three weeks, isolated from her family with a mild case.

Mild' means 'not dying, just so you know, she told me. And let me tell you, there were days when we were on the fence.

Now, nearly 40 days after she first fell ill, Heather still has bad days.

My voice is still weird, and my lungs hurt...although they no longer have an elephant standing on them, she told me. On rainy days, they hurt more.

Heather has zero underlying conditions and is a health fanatic. Like, she makes her own hemp milk.

Im still in shock I got this, she confessed.

But according to many people I know who have struggled with this disease, without testing for both the disease itself and the resultant antibodies, there lingers this weird sense of wait, did I really have it?

Ironically, the same is true for people who have been tested. It has been widely reported that 30 percent of people who test negative for COVID-19 are actually positive.

Likewise, NPR has reported that ID NOW, the most commonly used coronavirus test, has a false-positive rate of 14.8 percent.

So that means if you have 100 patients that are positive, 15 percent of those patients would be falsely called negative. Theyd be told that they are negative for COVID-19 when theyre really positive, Dr. Gary Precop, who runs COVID-19 testing at the Cleveland Clinic, told NPR.

Thats soo not legit, my 12-year-old Louie said.

Yes, but dont forget that madness is the result not of uncertainty, but of certainty, as Nietzsche once put it. I was reminded of this by a friend who just started a Nietzsche book club, and is convinced I must join.

I can honestly think of nothing worse than joining a Friedrich Nietzsche book club over Zoom with a bunch of book publishers who have too much time on their hands. Right now, that would push me over the edge for sure. (Whatever edge" is left, that is.)

With COVID-19, the problem with uncertain diagnosis is that you dont know if you are immune. Add to it the fact that the medical community remains unclear about immunity in general, and youre basically sitting with Estragon and Vladimir in Waiting For Godot. But instead youre Waiting For Immunity.

And whats up with immunity," anyway? Even with the uncertainty, are we entering into some kind of dystopian state where people who are immune can walk around with a symbol on their foreheads amid a world under quarantine, and do all the things the rest of us cant?

Yes, Donald G. McNeil Jr., a science and health opinion writer for The New York Times, said in a recent interview. That is already beginning to take place. Germany is talking about issuing certificates, but you dont want something you can pass from person to person. So China takes peoples cellphones and has a QR code that you read as you come into the subway, you come into a restaurant, you come into any place where somebody can check your phone. And that readout tells the person looking at your phone that youre immune. So yeah, people are already thinking about this.

According to McNeil, these people (known as immunes) will be tempted to take other peoples jobs where travel is required, among other things. This creates a temptation and calculated risk to self-infect in an effort to create immunity, or do it the chickenpox party way.

And that would be really, REALLY not legit, to quote Louie.

Yeah, well, welcome to reality. As Samuel Beckett puts it: Youre on Earth. Theres no cure for that.

But Beckett also tells us something else and it's important. In the misery and horror of waiting in uncertainty, he tells us to act.

As Vladimir puts it, We wait. We are bored. No, don't protest, we are bored to death, there's no denying it. Good. A diversion comes along and what do we do? We let it go to waste. Come, lets get to work!

Thats what Waiting For Godot is about: the bold attempt to do something in the face of waiting, of living.

So I will leave you with the words of Arundhati Roy because, as usual, she nails it:

What is this thing that has happened to us? Its a virus, yes. In and of itself, it holds no moral belief. But it is definitely more than a virus. It has made the mighty kneel and brought the world to a halt like nothing else could. Our minds are still racing back-and-forth, longing for a return to normality ... trying to stitch our future to our past and refusing to acknowledge the rupture. But the rupture exists. And in the midst of this terrible despair, it offers us a chance to re-think the doomsday machine we have built for ourselves.

Nothing could be worse than a return to normality. Historically, pandemics have forced humans to break with the past and imagine their world anew. This one is no different. It is a portal, a gateway between one world and the next. We can choose to walk through it, dragging the carcasses of our prejudice and hatred, our avarice, our data banks and dead ideas, our dead rivers and smoky skies behind us. Or we can walk through lightly, with little luggage, ready to imagine another world. And ready to fight for it.

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The Mother Lode: Coronavirus carries unknowns, so does its recovery - CT Insider