One of the strange things

Now we are at the entrance to heaven, at the pearly gates where Saint Peter is welcoming the newcomers. It is a long, seemingly interminable, job. One day Jesus appears and tells Peter that he can have a rest, that he will stand in for him, so Peter goes inside and Jesus stands there in the swirling mist at the gates. Shortly afterwards an old man comes towards him, towards the gates of heaven, and appeals to Jesus, saying “I am looking for my son.” “Well”, says Jesus, “a lot of people pass through here, but tell me about him and we will see what we can do.” “Ok”, says the old man, “One of the strange things about my son is that he was not born as other men were born, of a woman and a man.” “That is unusual”, says Jesus, a little surprised. “And there is another thing”, says the old man; “He has a hole in each of wrists here and here, and holes there and there in his ankles.”Jesus leans forward to see the man better, and peering through the mist says “Father?” The old man moves closer, gazing more intently, and says “Pinocchio?”

The card-carrying human kindness seeker

In Boston, there’s a famous flow of people called the Orange line. It comes from Forest Hills and it’s well-known among white people for its black people.
_ _ _ At where’s called a State, some part of this flow splits to join another flow called the Blue line that is headed for Wonderland. Said that, it’s probably a minority of people on the Blue line that actually reaches Wonderland.
_ _ _ In fact, it’s also likely a minority of the Orange line people that actually comes from Forest Hills. It’s reasonable to say that it’s a much smaller minority that does both. So neither origins nor destinations can be held as representative of these flows.
_ _ _ But something can be found at the State where they intersect. What or who? The reason to write this post, namely, the card-carrying human kindness seeker.

So who is the card-carrying human kindness seeker? It’s a young man that may be still standing at the State, carrying a card that says “SEEKING HUMAN KINDNESS”.
_ _ _ Besides the card, he is carrying a plastic glass that seems to be empty. He is probably still carrying the card and the empty plastic glass.
_ _ _ He is likely a student, even if he is not one still, because people are not born as human kindness seekers, they are taught to do that.
_ _ _ It is also likely that his plastic glass is empty, even if it is not still empty, because ~seeking~ identifies with a State of emptiness, or maybe it’s the other way around, I cannot be sure.

And what about the audience of the card-carrying human kindness seeker?
_ _ _ Most of them did not come from Forest Hills and most of them will not reach Wonderland. Still less of them do both. It’s simple multiplication.
_ _ _ It can be a bit confusing when multiplications are reductive. But that’s how we perceive the passing time. That’s also how the card-carrying human kindness seeker perceives the passing time. People come and go. Reductions multiply.
_ _ _ But what is being reduced? What is there being multiply reduced? The flow.

But what is a flow to be reduced? The flow itself is a reduction of other flows.
_ _ _ At each intersection, some flow cuts another flow. When such an intersection subsists, it’s called a State.
_ _ _ These intersecting flows are occasionally called nature. But it’s the humankind that calls them nature. It’s the humankindness that calls them nature.
_ _ _ It’s the humankindness that is seeking itself in these flows, that calls them nature.
_ _ _ These flows, a so-called nature, a second nature.

The Nuremberg Code

  1. The voluntary consent of the human subject is absolutely essential.
     
    This means that the person involved should have legal capacity to give consent; should be so situated as to be able to exercise free power of choice, without the intervention of any element of force, fraud, deceit, duress, over-reaching, or other ulterior form of constraint or coercion; and should have sufficient knowledge and comprehension of the elements of the subject matter involved, as to enable him to make an understanding and enlightened decision. This latter element requires that, before the acceptance of an affirmative decision by the experimental subject, there should be made known to him the nature, duration, and purpose of the experiment; the method and means by which it is to be conducted; all inconveniences and hazards reasonably to be expected; and the effects upon his health or person, which may possibly come from his participation in the experiment.
     
    The duty and responsibility for ascertaining the quality of the consent rests upon each individual who initiates, directs or engages in the experiment. It is a personal duty and responsibility which may not be delegated to another with impunity.
     
  2. The experiment should be such as to yield fruitful results for the good of society, unprocurable by other methods or means of study, and not random and unnecessary in nature.
     
  3. The experiment should be so designed and based on the results of animal experimentation and a knowledge of the natural history of the disease or other problem under study, that the anticipated results will justify the performance of the experiment.
     
  4. The experiment should be so conducted as to avoid all unnecessary physical and mental suffering and injury.
     
  5. No experiment should be conducted, where there is an apriori reason to believe that death or disabling injury will occur; except, perhaps, in those experiments where the experimental physicians also serve as subjects.
     
  6. The degree of risk to be taken should never exceed that determined by the humanitarian importance of the problem to be solved by the experiment.
     
  7. Proper preparations should be made and adequate facilities provided to protect the experimental subject against even remote possibilities of injury, disability, or death.
     
  8. The experiment should be conducted only by scientifically qualified persons. The highest degree of skill and care should be required through all stages of the experiment of those who conduct or engage in the experiment.
     
  9. During the course of the experiment, the human subject should be at liberty to bring the experiment to an end, if he has reached the physical or mental state, where continuation of the experiment seemed to him to be impossible.
     
  10. During the course of the experiment, the scientist in charge must be prepared to terminate the experiment at any stage, if he has probable cause to believe, in the exercise of the good faith, superior skill and careful judgement required of him, that a continuation of the experiment is likely to result in injury, disability, or death to the experimental subject.
     

“Trials of War Criminals before the Nuremberg Military Tribunals under Control Council Law No. 10”, Vol. 2, pp. 181-182. Washington, D.C.: U.S. Government Printing Office, 1949.

Source: Archived Archive of HHS.gov by archive.org

The Nuremberg Trials (1945-1946) @ Wikipedia & YouTube

 

The grounds for my suing of the Cumhur-president — Prof. Dr. H. Neşe Özgen

22 April 2016.

I sued Erdoğan for compensation due to his insults directed at the academics and researchers who signed the Academics’ Declaration and all of their supporters, which I find it shameful to repeat here.

This declaration that I have signed by observing with great sadness the results of pushing our country into war that darkens Turkey’s future, is a significant call that aims to terminate this proceeding, and it bears academic responsibility.

In the days that followed the issued declaration, once again by the loss of tens of people, we re-cognized the pain of failing to fulfill the declaration’s warning.

Continue reading “The grounds for my suing of the Cumhur-president — Prof. Dr. H. Neşe Özgen”

The Mocking Mahmut — Orhan Veli Kanık

This is my task and my deaaling,
I paint the sky every morning,
When all of you are sleeping.
You wake up to see that now it’s blue.

Sometimes a sea is torn,
Sutured by whom you don’t know;
Sutured by me.

And sometimes I am mocking,
That too I’m charged of doing;
I think a head at my head,
I think a gut at my gut,
I think a foot at my foot,
I don’t know the heck to do.

Continue reading “The Mocking Mahmut — Orhan Veli Kanık”

Gratis — Orhan Veli Kanık

Gratis do we live, gratis;
Air gratis, cloud gratis
Hill and dale gratis;
Rain and mud gratis;
Exterior of automobiles,
Doors to cinemas,
Showcases gratis;
Not cheese and bread but
Bitter water gratis;
Freedom for the price of capita,
Captivity gratis;
Gratis do we live, gratis.

(Bedava)

English: Işık Barış Fidaner

So Where’s My Youth — Yusuf Hayaloğlu

So where’s my joy;
My marbles, my spinning top,
My shirt tearing at the cherry tree?
They stole my childhood unbeknownst..

I’m left with no windows mother,
My kite got stuck at the wire nets..
So where’s my youth?

Whatever burns your mouth with steam,
Like bread, like love,
Oh, whatever on the side of beauty,
I had shared, I had grown.
People wouldn’t fit inside me..

What a mighty contradiction is this mother,
I fell to the “table of wolves”..
So where’s my resistance?

So where’s my pride;
My aquarium, my canary,
The cactus flower that I mollycoddled?
They took my books unquestioned..

Walls do not talk mother,
And no door remains open..
So where’s my youth?

Haven’t yet been caught in the wind,
Haven’t yet tasted the raki,
Have just-just began poetry,
I ran, I ran to the mountains;
Haven’t yet kissed no girl..

Garner the rains mother,
I caught the “fire of age”..
So where’s my conscience?

Continue reading “So Where’s My Youth — Yusuf Hayaloğlu”