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Friday, November 21, 2025
"When I See..."
"The Day..."
The Poet: Shel Silverstein, “Where the Sidewalk Ends”
"Why Modern Society Doesn’t Think Critically – George Orwell’s 'Animal Farm'"
Description: Power corrupts, but absolute power corrupts absolutely- and this is vividly and eloquently proved in Orwell's short novel. "Animal Farm" is a simple fable of great symbolic value, and as Orwell himself explained: "it is the history of a revolution that went wrong." The novel can be seen as the historical analysis of the causes of the failure of communism, or as a mere fairy-tale; in any case it tells a good story that aims to prove that human nature and diversity prevent people from being equal and happy, or at least equally happy.
"Animal Farm" tells the simple and tragic story of what happens when the oppressed farm animals rebel, drive out Mr. Jones, the farmer, and attempt to rule the farm themselves, on an equal basis. What the animals seem to have aimed at was a utopian sort of communism, where each would work according to his capacity, respecting the needs of others. The venture failed, and "Animal Farm" ended up being a dictatorship of pigs, who were the brightest, and most idle of the animals.
Orwell's mastery lies in his presentation of the horrors of totalitarian regimes, and his analysis of communism put to practice, through satire and simple story-telling. The structure of the novel is skillfully organized, and the careful reader may, for example, detect the causes of the unworkability of communism even from the first chapter. This is deduced from Orwell's description of the various animals as they enter the barn and take their seats to listen to the revolutionary preaching of Old Major, father of communism in Animal Farm. Each animal has different features and attitude; the pigs, for example, "settled down in the straw immediately in front of the platform", which is a hint on their future role, whereas Clover, the affectionate horse" made a sort of wall" with her foreleg to protect some ducklings.
So, it appears that the revolution was doomed from the beginning, even though it began in idealistic optimism as expressed by the motto "no animal must ever tyrannize over his own kind. Weak or strong, clever or simple, we are all brothers." "When the animals drive out Mr. Jones, they create their "Seven Commandments" which ensure equality and prosperity for all the animals. The pigs, however, being the natural leaders, managed to reverse the commandments, and through terror and propaganda establish the rule of an elite of pigs, under the leadership of Napoleon, the most revered and sinister pig.
"Animal Farm" successfully presents how the mechanism of propaganda and brainwashing works in totalitarian regimes, by showing how the pigs could make the other animals believe practically anything. Responsible for the propaganda was Squealer, a pig that "could turn black into white." Squealer managed to change the rule from "all animals are equal" to "all animals are equal but some animals are more equal than others." He managed to convince the other animals that it was for their sake that the pigs ate most of the apples and drank most of the milk, that leadership was "heavy responsibility" and therefore the animals should be thankful to Napoleon, that what they saw may have been something they "dreamed", and when everything else failed he would use the threat of "Jones returning" to silence the animals. In this simple but effective way, Orwell presents the tragedy and confusion of thought control to the extent that one seems better off simply believing that "Napoleon is always right".
Orwell's criticism of the role of the Church is also very effective. In 'Animal Farm', the Church is represented by Moses, a tame raven, who talks of "Sugarcandy Mountain", a happy country in the sky "where we poor animals shall rest forever from our labors". It is interesting to observe that when Old Major was first preaching revolutionary communism, Moses was sleeping in the barn, which satirizes the Church being caught asleep by communism. It is also important to note that the pig-dictators allowed and indirectly encouraged Moses; it seems that it suited the pigs to have the animals dreaming of a better life after death so that they wouldn't attempt to have a better life while still alive...
In "Animal Farm," Orwell describes how power turned the pigs from simple "comrades" to ruthless dictators who managed to walk on two legs, and carry whips. The story may be seen as an analysis of the Soviet regime, or as a warning against political power games of an absolute nature and totalitarianism in general. For this reason, the story ends with a hair-raising warning to all humankind: "The creatures outside looked from pig to man, and from man to pig, and from pig to man again: but already it was impossible to say which was which."
Michael Snyder, "A Trillion Dollars Goes Poof!"
Dan, I Allegedly, "Everyone is Hunkering Down - Affordability Crisis is Here"
John Wilder, "Self-Control, Scarlett Johansson, and Cigars: The Keys To Happiness"
Bill Bonner, "Everybody Loves A Ponzi"
Jim Kunstler, "The Monsters' Ball"
Thursday, November 20, 2025
"The US Economy Is In Big Trouble, Consumers Are Broke"
"Grocery Stores Selling Fake Food Products As Prices Explode All Around America"
"A Look to the Heavens"
Chet Raymo, “Non-overlapping?”
Let me explain. Religion, as it has traditionally been understood in its institutional guise, begins with the dream of a comforting future. An escape from the apparently inescapable reality of death. Which impacts our daily lives in the present. Determines, for example, codes of morality, inspires great deeds of goodness or mayhem. Mandates rites and rituals. Appease the gods and live forever. Which requires a story to satisfy the human need for context. So we look to past reports of foundational miracles. Christ rising from the dead. Muhammad's night flight to Jerusalem. Joseph Smith's encounter with the angel Moroni.
Science, on the other hand, begins with the past. With sequences of events that appear to be causally related. The causal connection is affirmed or refuted by experiment. If such-and-such occurred in certain circumstances in the past, does it also occur in the present? We devise quantitative "laws of nature" that express our consistent experience with the past. Which can be extrapolated to predict probable futures.
Stephen Jay Gould called religion and science "non-overlapping magisteria." But they run in opposite directions in our minds. The a priori future of religion is not the same as the a posteriori future predicted by science. Nor is the a posteriori past promulgated by religion susceptible to the a priori examination of science. The opposing intellectual streams of religion and science may be non-overlapping, but the "real" worlds they hypothesize are sharply divergent. Some folks manage to hold both worlds in their minds simultaneously. To me this smacks of cognitive dissonance. For those who can pull it off, more power to them - as long as they don't restrict my freedom to dissent.”
"Live All You Can..."
Col. Larry Wilkerson, "Hezbollah Rising - Israel Is In Serious Trouble"
"Hell..."
Dan, I Allegedly, "America Can’t Afford to Eat - What’s Next?"
"Philadelphia’s Homeless Crisis 2025: Inside Kensington’s Hidden Collapse & Broken Lives"
"US Unemployment Rises As Americans Prepare For A Recession"
Paulo Coelho, "Walking the Path"
Where are all those thousands of families who have just begun to weep over the loss of some dear one, or else laugh at the arrival of a son, grandson or brother? I stop and reflect for a while: perhaps many of these deaths are reaching the end of a long, painful sickness, and some persons are relieved that the Angel has come for them. Besides these, in all certainty hundreds of children who have just been born will be abandoned in a minute and transferred to the death statistics before I finish this text.
What a thought! A simple statistic that I came upon by chance – and all of a sudden I can feel all those losses and encounters, smiles and tears. How many are leaving this life, alone in their rooms, without anyone realizing what is going on? How many will be born in secret, only to be abandoned at the door of shelters or convents? And then I reflect that I was part of the birth statistics and one day I will be included in the toll of the dead. How good that is to be fully aware that I am going to die. Ever since I took the road to Santiago I have understood that although life goes on and we are eternal, one day this existence will come to an end.
People think very little about death. They spend their lives worried about really absurd things, putting things off and leaving important moments aside. They risk nothing because they believe that is dangerous. They grumble a lot, but act like cowards when it is time to take certain steps. They want everything to change, but they themselves refuse to change. If they thought a little more about death, they would never fail to make that telephone call that they have been putting off. They would be a little more crazy. They would not be afraid of the end of this incarnation – because you cannot be afraid of something that is going to happen anyway.
The Indians say: “today is as good a day as any other to leave this world”. And a sorcerer once remarked: “may death be always sitting beside you. That way, when you have to do something important, it will give you the strength and courage you need.” I hope, reader, that you have accompanied me this far. It would be silly to let the subject scare you, because sooner or later we are all going to die. And only those who accept this are prepared for life."
"James Baldwin on How to Live Through Your Darkest Hour and Life as a Moral Obligation to the Universe"
At no time does the terror within, Baldwin argues in the third essay, bubble to the surface of our being more ferociously than in that haunting hour between past and future, between our illusions of permanence and perfection, and the glaring fact of our finitude and our fallibility, between being and non-being. He writes:
That alone, Baldwin insists, is reason enough to be, as Nietzsche put it, a “yea-sayer” to life - to face the uncertainty of our lives with courage, to face the fact of our mortality with courage, and to fill this blink of existence bookended by nothingness with the courage of a bellowing aliveness.
And yet, so often, we lose faith in this miracle, lose the perspective we call faith - so often it slips between the fingers fanned with despair or squeezes through the fist clenched with rage. We lose perspective most often, Baldwin argues, at four AM: "At four AM, when one feels that one has probably become simply incapable of supporting this miracle, with all one’s wounds awake and throbbing, and all one’s ghastly inadequacy staring and shouting from the walls and the floor - the entire universe having shrunk to the prison of the self - death glows like the only light on a high, dark, mountain road, where one has, forever and forever! lost one’s way. And many of us perish then."
Baldwin - whom U.S. Poet Laureate Gwendolyn Brooks described as “love personified” in introducing his last public appearance before his death - wedges into this foundational structure of soul-survival the fact that in a culture of habitual separation and institutionalized otherness, such self-regard is immensely difficult. And yet, he insists with the passion of one who has proven the truth of his words with his own life, we must try - we must reach across the divides within and without, across the abysses of terror and suspicion, with a generous and largehearted trust in one another, which is at bottom trust in ourselves.


















