Urgently Addressing Immorality - Part H

If you are familiar with the Ionic order of classical architecture, you will know about its widespread popularity.

You may even be familiar with the Erechtheion on the Acropolis in Athens.

You may also know something about icons and irony.

But what do you know about political philanthropy?

How do you tell the difference between the ionic, the iconic and the ironic in relation to politics?

Perhaps you know something about iron and irons and ions. 

Perhaps you have been ironing shirts and/or handkerchiefs with an electric iron.

How do you usually assess the history of inventions in relation to morality and immorality?

What do you know about the career of Mary Florence Potts?

What do you know about waffle irons and hair irons and branding irons and soldering irons and golf irons?

What is your acquaintance with washing machines and detergents? 

With COP26 to begin in a few days from now, you may be aware that the atomic number for iron is 26.

How near or far are you, at present, from the age of 26, and in which direction?

In other words, how much earlier or latter than 1995 were you born?

The people born in 2021 will be 26 in 2047, if they live that long.

What do you know about the 21st century BC? 

What do you know about this century?

How old will you be in 2047, if you survive to witness it?

Perhaps you do not really care how the world will be after you die, especially if, or regardless of whether, you have contributed substantially to the problems likely to arise in the future.

How do you usually assess likelihood?

What have you written about the future, if anything?

What have you transmitted orally about your attitude towards the future?

The acquisition of enlightenment involves the development and maintenance of social intelligence, hence the importance of personal insight and altruistic insight.
 
How well do you serve the public interest?

How do you define the public interest?

How do you define poetry?

How do you define stupidity?

Perhaps you define stupidity in terms of a lack of insight rather than a lack of knowledge or a lack of intelligence or a lack of morals.

Perhaps you define poetry as the beautiful expression of insight.

How have you achieved insight?

If you have not achieve it, why not?

Perhaps you are a politician.  Few such persons have acquired any insight at all.

If you believe rigid doctrines are necessary to uphold throughout your life, how do those doctrines help you to make good decisions, and prevent harmfulness?
 
How humane is that rigidity?

Whether you live by rigid doctrines or firm principles or flexible principles or no structured philosophical principles at all, what value do you place on empathy?

What has history taught you about the experience of empathy?

What has literature taught you about the experience of empathy?

How have you attempted to acquire altruistic insights into your own thoughts and behaviours?

Empathy is a particular type of insight.

Perhaps you have attempted to write poetry as an expression of your empathy and other insights.

What are myths, in your view, and why have so many societies developed them, and continue to do so? 

Perhaps you view myths as the romanticisation of history, religion and politics.

Perhaps you view all poetry as romanticising life.

What do you know about writers, writing, poets and reciting? 

What is meaningful to you, if anything, about the history of poetry and the history of art, and why?

How do you tell the difference between selfishness, illness and a desire for safety in various contexts?

What do you know about the ancient Greek myths regarding Athena, Hephaestus and Erichthonius of Athens?

How do you assess statistical significance in various contexts?

How do you assess semantics in various contexts?

How do you assess intentions, motivations and expectations in various contexts?

How do you assess similarities and differences between narratives, including origin myths?

What do you know about Erechtheus, his daughter Creusa and grandson Ion?

What do you know about Priam, his daughter Creusa and grandson Ascanius?

How often do you confuse one person, deity or character or time or place for another, whether in a narrative or in another context?

What do you know about Aion? 

What do you know about the history and geography of Athens?

What do you know about the history and geography of Ionia?

What do you know about the geography of Iona?

What do you know about ionisation?

What do you know about civility in relation to empathy and altruism and vulnerability and security?

What do you regard as a meaningful life?

What do you regard as the meaning of life? 

What do you know about Poseidon?

The Revolutionary Climatological Needlepoint Committee is, as usual, carefully assessing evidence.

 


What is your acquaintance with egg-and-dart decorations?

What do you know about tridents, including the trident of Poseidon?

How do you usually distinguish between the ornamental, the foundational and the detrimental?

What is your acquaintance with spirals, including volutes, scrolls and spiral galaxies?

What is your acquaintance with health psychology?

How does health psychology inform your political philanthropy?

What do you know about the ionosphere? 

What does the word aeon mean to you?
 
What do you know about planet symbols?
 
What do you know about copper and bronze and brass and zinc and tin and pewter?

 
What do you know about ancient iron production?
 
What do you know about textual scrolls and their history? 

What do you know about decorative scrolls?

What do you know about the caduceus?

What do you know about the dialogue Ion by Plato?

What do you know about the play Ion by Euripides?

What do you know about the book On Architecture by Vitruvius?

Where do you attempt to apply the principles of strength, utility and beauty, and in which proportions?

How have you been examining the psychology of meaning and the philosophy of meaning?

How do you think about harmony in terms of metaphysics, epistemology, ethics and aesthetics?

How do you usually reflect upon the meaning of classic and classical?

What is your understanding of existential meanings?  

How carefully do you distinguish between foundationalism and fundamentalism?

You may or may not have spent much time exploring the meaning of civility and assessing whether it is or is not a central part of every truly moral culture.

Yet theoretical knowledge about such matters does not make up for the absence of civility in practical terms.

How do you attempt to gain a clearer picture of the truth about morality and immorality?

How do you currently attempt to contribute to the development and maintenance of appropriately humane principles, policies and practices?

What do you know about meaningful learning and the spiral approach to education?

Expertise is meant to be used to correct misconceptions.  It is not meant to be used to denigrate ignorance.

All experts are ignorant of many things themselves.

Yet everyone has a right, and a duty, to address the willful disregard of known dangers, and cruelty.

How do you interpret the marketing of brands and the history of various forms of branding?

What do you know about religions icons and cultural icons and computing icons?

What do you know about iconicity and iconography?

How do you respond to irony, at least when you notice it?

What do you know about Cecrops and other culture heroes?

How do you compare the character of Ion by Euripides with the character of Figaro by Beaumarchais and the character of Ernest by Oscar Wilde?

How do you examine the truth about origins and outcomes?

How do you compare the ironing device invented by Mary Florence Potts with the ironing device invented by Vinisha Umashankar and the work practices in various societies of the past and present?

How do you usually assess cultures and consequences? 

How do you usually prefer to compare images?

Here are a few examples to consider:

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