The fact that I don’t have to waste money on some loser car, buy gas, sit down on my ass, get stuck in traffic, become enraged, is a blessing. Not having to own a car is freedom to me, which sounds like it would be the opposite because people see the car as a sign of freedom.
Achieving gnosis, or deep spiritual knowledge, is often seen as a transformative process of self-awareness and direct experience of the divine. Here are some general steps that align with traditions like Gnosticism, mysticism, and certain philosophical practices:
1. Seek Self-Knowledge
• Gnosis begins with introspection. Understand your own mind, emotions, and inner struggles. Ancient traditions emphasize the concept of “Know Thyself,” which suggests that understanding your true nature is the first step toward gnosis.
2. Purify the Mind and Body
• Gnostic and mystical teachings often stress purification—detoxifying your mind of distractions and attachments and keeping your body healthy. This could mean a more minimalist, ascetic lifestyle, limiting indulgence in material desires and focusing on simplicity and clarity.
3. Engage in Contemplative Practices
• Practices like meditation, contemplation, or prayer are central to achieving gnosis. These are designed to still the mind, allowing deeper understanding and direct communion with a higher power or truth. Contemplating philosophical or spiritual texts, such as the works of Plato, Heraclitus, or the Bible, can also be a path toward deeper awareness.
4. Seek Direct Experience
• Gnosis isn’t just intellectual understanding but experiential knowledge. This can involve mystical experiences, moments of deep insight, or what some describe as a “direct connection” to the divine or the universe. Opening yourself to experiences beyond conventional reality, perhaps through profound silence in nature, solitude, or spiritual rituals, helps create space for this.
5. Embrace Mystery
• Gnosis is not about certainty or dogma but about embracing the mystery of existence. Acknowledge that not all can be known or understood with the rational mind. Instead, accept that some truths are beyond intellectual comprehension and require a kind of inner vision or wisdom.
6. Turn Within
• Like in Stoic or Eastern traditions, turning within is key. The answers and understanding you seek are often found internally. Silence, solitude, and time for reflection will help you connect with your essence, untainted by the distractions of the external world.
7. Cultivate Compassion and Virtue
• Many Gnostic teachings suggest that cultivating virtues like love, compassion, and humility are crucial to transcending the material world and attaining gnosis. By aligning yourself with higher values, you open the path to greater spiritual insight.
Achieving gnosis is a lifelong journey of self-awareness, discipline, and openness to the divine mystery.
The word “perspective” has its roots in Latin. It comes from the Latin word perspectiva, which means “science of optics.” This, in turn, is derived from the Latin verb perspicere, meaning “to look through” or “to see clearly.” The verb is composed of per- (meaning “through”) and specere (meaning “to look at” or “to observe”). Over time, “perspective” evolved to describe the technique of representing three-dimensional objects on a two-dimensional surface in art, as well as the mental viewpoint or attitude one has toward something.
So, the term holds the notion of “seeing through” or viewing something from a certain vantage point.
The concept of “breaking through the wall” in The Truman Show (1998) is a powerful metaphor for escaping the boundaries of an artificial, controlled reality and discovering a deeper, truer understanding of life. In the movie, Truman Burbank, played by Jim Carrey, lives his entire life in a fabricated world created by a television network. Everything around him, from his family and friends to his job and town, is orchestrated for the show, with Truman being the only one unaware of the deception.
When Truman breaks through the wall, both physically and symbolically, it represents:
1. Awakening: Truman gradually becomes aware that something about his world is wrong, despite all efforts to keep him complacent. His journey represents the human desire for truth and freedom, echoing existential themes of realizing the limitations of a constructed reality. It’s akin to Plato’s Allegory of the Cave, where the prisoner leaves the shadows to see the real world.
2. Free Will vs. Control: Throughout the movie, Truman is manipulated, with his choices and experiences shaped by the show’s creator, Christof. Breaking through the wall signifies Truman exercising his free will, rejecting the illusion of control that’s been placed on him since birth. This can be seen as a critique of how society, media, or external forces often shape perceptions of reality.
3. Courage and Curiosity: Truman’s decision to leave the constructed reality is driven by his curiosity and desire to explore beyond the horizon. His persistence despite the many obstacles placed in his way—literal storms, emotional manipulation, and fear—highlights the courage required to challenge the status quo and seek a more authentic existence.
4. Self-Discovery: Breaking through the wall signifies not only a rejection of the artificial but also a quest for self-knowledge. Truman has to leave behind everything familiar to discover his true self, free from the roles others have assigned him. It’s a moment of existential liberation.
This metaphor of breaking through can be extended to real life, as many people experience moments where they realize they’ve been confined by societal expectations, beliefs, or their own fears. It’s a call to push beyond the comfort zone, confront uncomfortable truths, and embrace an uncertain but more authentic reality.
Every single day, I engage the physical, intellectual, and spiritual. By hitting the gym, lifting weights, I train my physical body. By making photographs, writing, reading, researching, I engage the intellectual through creative pursuits. Personally, by walking a nature, alone in solitude, I engage the spiritual, through contemplation, and being alone with myself and God.
Street photography is the best form of art because it allows me to engage the physical, intellectual and spiritual all at once
Perhaps weakness is the ultimate evil, and something to avoid at all costs. When somebody is weak of body, they will inevitably be weak of mind. Somebody who is weak of body and mind, will be weak of spirit.
Why is it that people desire to help the weak, the sick, or homeless? I know that it’s right and just, but why?
I have a neighbor who constantly complains to me every single day I see him. One day it’s about his leg, the next about his arm, the next about his sore hand, family, friend, etc. He’s always hunched over, in pain, or sad. I’ve never seen this man with a smile on his face or ever say anything positive. The only thing that you can do in these situations is give them straight up advice, like tell them to eat the right foods, get better sleep, do a particular stretch, etc. Maybe you can only become a blueprint, by empowering yourself first, in order to empower others? Ultimately, weakness is bad, because misery loves company. Just don’t let anybody drain your energy, or your lust for life.
Empower yourself.
Yesterday, while walking around the streets, this homeless guy came up to me and started ranting about all these conspiracy theories and just crazy things in general. I feel as though these people when atomized become so weak that they feel like the whole world is against them. Maybe when man becomes atomized, without community, friends, and family, it is inevitable that you will wind up subscribing to conspiracy theories, or even Christian fundamentalist views that the world is ending, and that the current events happening throughout the world are signs of the end times. I think of these protestant preachers on the street that constantly tell people that they must repent or they will burn in hell forever, and how terrible of a way to preach this becomes.
Ray Metzker’s photographic journey through the Loop, the bustling core of downtown Chicago, was both a challenge and an opportunity. In this area, defined by its elevated train tracks, busy streets, and dense urban environment, Metzker found a subject that would push him beyond the boundaries of traditional photography. What began as a sociological exploration of a city space transformed into an abstract investigation of light, form, and personal expression through the camera.
The Loop, with its intricate web of streets, alleys, and buildings, was more than just a fraction of the city to Metzker. It was a magnet—an area where the whole of Chicago seemed to converge. In his words, “At one time or another, the whole of the city’s inhabitants must pass through it. They cannot escape its influence.” This space, full of life and movement, presented an overwhelming bigness that Metzker sought to capture. However, what initially appeared to be a straightforward project soon evolved into something more profound.
Metzker began his process by walking the streets, alleys, and cross streets of the Loop, equipped with his Rolleiflex or Leica. His intention was to build a photographic series that would clearly state, “This is the Loop.” He sought to capture not only the physical environment but also the essence of the place through an analysis of people, activities, and architecture. However, as he photographed, he encountered a creative dilemma—his early images required verbal explanations to convey their meaning. This need for interpretation made him realize that he was subtracting from the subject’s reality, forcing him to rethink his approach.
As his vision evolved, Metzker began to focus on the visual language of light and shadow, moving away from merely documenting the Loop’s physical reality. He started to see photography as a composition of light, where blackness became a significant, albeit challenging, presence in his images. His desire to capture only the essential details of his subjects required him to adjust his technique. Metzker noted that “the growing presence of black was a difficult problem in printing,” as it threatened to overwhelm the image, throwing off the balance of values.
This struggle with light and dark led Metzker to a deeper understanding of photographic form. Over time, he recognized that forcing a negative into his pre-conceived vision for a final print limited his creativity. It was only by embracing the inherent qualities of each negative that he began to produce work that truly expressed his evolving vision. His early frustration—driven by an overwhelming desire to make the Loop a statement—gave way to a more fluid, intuitive process.
The Loop, for Metzker, eventually became less about making a literal statement and more about the relationship between the photographer, the camera, and the subject. He realized that while the Loop was the initial reason for his project, it wasn’t the primary message. The real value lay in the photographic form itself—the visual language he was creating through his work. The Loop was merely the location where this relationship could take shape.
As Metzker’s focus shifted from sociological documentation to the abstraction of form, his technique changed as well. No longer interested in simply recording what was in front of his lens, he began to explore the concept of space, light, and the interaction of elements within the frame. He started photographing without preconceived notions, letting his curiosity lead him. This freedom allowed him to see the Loop not as a whole but as a collection of small moments, where even a span of six feet could yield a powerful image.
By the end of his project, Metzker had arrived at a deeper understanding of photography. He realized that developing photographic form requires thoughtful work and exploration. Theories and discussions could only take him so far—true understanding came through the act of photographing. He reflected on the necessity of work in discovering both tradition and innovation in photography, concluding that “to photograph is to be involved with form in its primal state.”
The Loop, with all its complexity, had drawn Metzker in, but the real discovery was his evolving relationship with photography itself. He found that, through the act of working, he was able to create a body of photographs that represented not just the Loop, but his own journey as an artist. The Loop was no longer the subject; instead, it became the space where the photographer found meaning through the camera.
Ray Metzker’s work on the Loop reminds us that photography is more than just documentation—it is a process of discovery. Through his struggles with light, space, and technique, Metzker moved beyond the literal confines of his subject to explore deeper, more abstract visual forms. The Loop, once an overwhelming and chaotic environment, became a stage for Metzker’s exploration of photographic form and expression. His journey into the heart of the city ultimately became a journey into the heart of photography itself.
In Metzker’s words, “Development of form can come only through work.” His experience photographing the Loop is a testament to the value of persistence, experimentation, and the willingness to let go of preconceived ideas in favor of creative discovery.
The word “noble” has deep historical roots and various meanings across time and cultures. Its primary meanings encompass characteristics such as high moral qualities, distinguished rank, or esteemed lineage. Here’s a breakdown of its etymology and meaning:
Etymology:
• Latin Origin: The word “noble” comes from the Latin word nobilis, which means “well-known” or “famous.” In ancient Rome, nobilis referred to someone of high social status, often someone from a well-known family or with aristocratic connections.
• Old French: The term passed into Old French as noble, carrying the same connotations of aristocracy and moral distinction.
• Middle English: From Old French, the word entered Middle English as noble, retaining its sense of high rank or moral virtue.
Meaning:
1. Of High Rank: Historically, “noble” was used to describe someone belonging to a social or political elite, often hereditary aristocracy.
2. Virtuous or Righteous: Beyond social rank, “noble” describes someone exhibiting moral excellence, bravery, or selflessness.
3. Imposing or Grand: It can also refer to something grand or impressive in appearance, quality, or size (e.g., “a noble tree”).
Thus, “noble” blends the ideas of high standing, both in terms of character and social rank, tracing its roots back to classical understandings of prominence and excellence.
The teleology of street photography refers to the purpose or ultimate goal behind the practice. In philosophical terms, teleology explores the end or aim of an action, and when applied to street photography, it asks: What is the purpose of this art form?
Capturing the Essence of Human Life
One potential teleological view of street photography is that its purpose is to capture and preserve the raw, unfiltered essence of human life. It reveals truths about society, culture, and individuals by documenting moments that are unposed, authentic, and sometimes chaotic. The ultimate aim is to reflect life as it unfolds in real-time, showing the beauty, complexity, and spontaneity of existence.
Revealing the Universal in the Particular
Another teleological goal of street photography could be the revelation of universal truths through specific, everyday moments. By focusing on the details of the streets—expressions, gestures, interactions, and even the architecture—street photographers strive to expose something deeper about humanity itself. These small moments become a window into larger, existential themes such as loneliness, joy, connection, or conflict.
Social Commentary
In many cases, street photography also serves as a form of social commentary. Its purpose may be to reveal the inequalities, struggles, or beauty within a particular society or time. By photographing the streets, the artist can document cultural changes, political unrest, or even moments of resistance, aiming to spark reflection or change in the viewer.
Personal Expression and Meaning
For some street photographers, the teleology of their work is personal. The aim is to express their own worldview, emotions, and responses to the urban environment. The streets become a canvas for the photographer’s inner life, and the act of photography serves as a means to find meaning and purpose in the external world.
In this teleological view, street photography is about creating a bridge between the photographer’s internal reflections and the external reality they observe, inviting the viewer to engage with both.
Aristotle’s Politics is one of the most influential works in Western political thought. It addresses fundamental questions about the nature of human society, the structure of government, and the relationship between ethics and politics. In this guide, we explore the key themes, ideas, and quotes from Politics to provide a comprehensive understanding of Aristotle’s political philosophy.
Key Themes in Politics
1. The Nature of the Polis
Aristotle views the polis (city-state) as a natural community that exists for the sake of living well. According to him, humans are inherently political animals, and participation in the polis is essential for achieving the good life.
“Man is by nature a political animal.”
(Politics, I.1253a)
Aristotle argues that the polis exists not merely to provide security or economic advantage but to enable citizens to achieve virtue and flourish as human beings.
2. The Role of the Household and Slavery
Aristotle begins his discussion of politics with the household, considering it the foundational unit of the polis. He distinguishes between the natural relationships within a household—between husband and wife, parent and child—and the controversial institution of slavery.
He defends slavery as a natural institution, arguing that some people are “slaves by nature” because they lack the rational capacity to govern themselves.
“A slave is a living possession.”
(Politics, I.1254b)
While this view is contentious, it reflects Aristotle’s broader conception of hierarchy in both the household and society.
3. Types of Government
Aristotle categorizes governments based on who rules and for what purpose. He identifies six types of government, distinguishing between those that serve the common good and those that serve the interest of the rulers:
• Monarchy (rule by one for the common good)
• Tyranny (rule by one for self-interest)
• Aristocracy (rule by the few for the common good)
• Oligarchy (rule by the few for self-interest)
• Polity (rule by many for the common good)
• Democracy (rule by many for self-interest)
“The rule of law, it is argued, is preferable to that of any individual.”
(Politics, III.1287a)
Aristotle believes that the best practical government is a mixed constitution—a polity—that balances elements of oligarchy and democracy.
4. The Best Life and the Best State
A central question in Politics is the relationship between the best way of life and the best political structure. Aristotle argues that the best state is one that allows its citizens to live virtuously and achieve eudaimonia (flourishing).
He asserts that a well-functioning state will provide education and a legal system that encourages virtue. The aim of the state is to cultivate good citizens who can contribute to the common good.
“The good life is the end of the city-state.”
(Politics, III.1280b)
5. Justice and the Distribution of Wealth
Aristotle devotes considerable attention to justice, both distributive (how resources and honors are distributed) and corrective (how wrongs are redressed). He advocates for a middle ground in the distribution of wealth and believes extreme wealth inequality destabilizes the state.
“In democracies, the rich are usually hated, and in oligarchies, the poor are despised.”
(Politics, IV.1295b)
He also addresses the dangers of both excessive poverty and wealth, emphasizing that a stable middle class is crucial for political stability.
Notable Quotes from Politics
• On the Polis:
“The polis exists by nature and man is by nature a political animal; and he who by nature and not by mere accident is without a polis, is either a bad man or above humanity.”
(Politics, I.1253a)
• On Slavery:
“Some men are by nature free, and others are slaves, and for these latter slavery is both expedient and right.”
(Politics, I.1255a)
• On Constitutions:
“The rule of law is preferable to that of any individual.”
(Politics, III.1287a)
• On the Good Life:
“The good life is the end of the city-state.”
(Politics, III.1280b)
Structure of Aristotle’s Politics
Aristotle’s Politics is divided into eight books, each focusing on a different aspect of political philosophy. Here’s a brief overview:
Book I: The Household and Slavery
Aristotle explores the nature of the household as the basic unit of the polis. He discusses the roles of men, women, and slaves, providing a controversial defense of natural slavery.
Book II: Critique of Previous Political Theories
This book critiques the political theories of Plato, the Spartan constitution, and other contemporary ideas about government.
Book III: Citizenship and Constitutions
Aristotle examines what it means to be a citizen and discusses different types of constitutions and governments.
Book IV: The Best Constitution and Political Stability
This book focuses on the best constitution in relation to different types of states and the idea of political stability.
Book V: Revolutions and Political Change
Aristotle addresses the causes of political revolutions and how to prevent them, emphasizing the importance of the middle class.
Book VI: Democracy and Oligarchy
Here, Aristotle analyzes the advantages and drawbacks of both democracy and oligarchy, offering practical advice on how to govern effectively.
Book VII: The Ideal State and the Ideal Life
Aristotle argues for a political structure that promotes the best life, which for him involves living virtuously and fulfilling one’s potential.
Book VIII: Education and the State
The final book discusses the importance of education in shaping virtuous citizens, stressing that the state must take responsibility for its citizens’ moral development.
Conclusion
Aristotle’s Politics remains a foundational text in political theory, providing insight into the nature of government, the role of citizens, and the ultimate purpose of political life. His exploration of different forms of government, justice, and the relationship between ethics and politics continues to resonate in contemporary discussions about governance and society.
By examining Aristotle’s work, we are reminded that the aim of politics is not merely power or wealth, but the cultivation of virtue and the good life for all citizens.
Feel free to use and edit this structure for your blog post!
In Aristotle’s Nicomachean Ethics, the central theme of eudaimonia—human flourishing—forms the foundation of his philosophical inquiries. The question of how to achieve eudaimonia is timeless, and it has resonated with me as I reflect on my experiences in both rural and urban environments. Drawing from my time in Zambia and my current life in Philadelphia, I can see distinct contrasts between these two worlds and their approaches to community and well-being.
During my time as a Peace Corps volunteer in Zambia, I lived in Mpanta Village in the Luapula province, alongside the Bemba tribe. The village was surrounded by the beautiful Lake Bangweulu, and I worked as a rural aquaculture promotion specialist, helping locals with fish farming.
What stood out most was how community life in the village seemed to embody eudaimonia. The people lived together in close-knit relationships, sharing resources, land, and responsibilities. If one person fell on hard times, the tribe would rally around them. There was no homelessness—everyone was cared for within the hierarchy of God, tribe, and land.
At the heart of the village was the church, where people gathered weekly to listen to the stories of Jesus, striving to better themselves spiritually. This shared commitment to a higher ideal bound the community together, fostering a sense of unity and flourishing. It was a living example of what Aristotle described: striving for the highest good.
In stark contrast, the modern city—like Philadelphia—often atomizes individuals, separating them from their communities. Skyscrapers like the Comcast Center symbolize how we live and work stacked on top of one another, yet remain isolated. The bureaucratic structures in office life, combined with the disconnected nature of urban living, create a sense of detachment. We don’t know our neighbors; we are boxed into cubicles or apartments with limited meaningful interaction.
As I walk through Market Street, it’s hard not to notice the homelessness and poverty that plague the city. This disconnect from community and purpose may be contributing to the struggles many face. The more we rely on technology like smartphones, the more we seem to retreat into isolation.
Our increasing reliance on technology has distanced us from true flourishing. While conveniences like social media and work-from-home arrangements make life easier, they also reduce the depth of our human connections. In Zambia, I had to physically work for essentials—fetching water, preparing food, and building shelter. That manual labor tied me to the land and community in a way that modern technology can’t replicate.
Technology has its benefits, but I believe its overuse has atomized us.
In both rural villages and modern cities, human flourishing is ultimately tied to our relationships with others. Aristotle emphasized the importance of friendship, stating that in a true friend, we find a reflection of ourselves. The Christian principle of “treating thy neighbor as thyself” parallels this, encouraging us to build meaningful, supportive communities.
While it’s possible to achieve flourishing in solitude, it is much harder without the support of a community that shares common values. The death of God, as Nietzsche famously quoted, might be contributing to the societal challenges we see today—poverty, homelessness, and a lack of purpose.
Ultimately, eudaimonia requires striving for the highest good—individually and collectively. My time in Zambia provided a glimpse of what true community flourishing can look like, and it has left me with questions about how we can bring more of that spirit into modern city life. The challenge is real, but the potential for human flourishing remains if we reconnect with our communities and set our sights on the greater good.
The most liberating way to approach your street photography, is treating it as a stream of becoming. This means, the goal is to just simply produce photos throughout the entirety of the day. By carrying a compact camera that fits in your front right pocket, there is no excuse for you not to produce photographs. By photographing yourself through the reflection of mirrors, selfies, your shadow, details, architecture, views from the window during your commute, candid moments, etc. You fuel your lust for life. The process of making new pictures is the ultimate joy of photography.
Just let life flow towards you, stop hunting, searching, and enjoy the ride!
