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26REASONSof those <strong>in</strong> <strong>the</strong> immediate vic<strong>in</strong>ity as opposed to assist<strong>in</strong>g those <strong>in</strong> <strong>the</strong> more remote. Com<strong>in</strong>g to terms with<strong>the</strong> orig<strong>in</strong>s of this tendency should be <strong>no</strong> mystery, for <strong>in</strong> truth it is just a<strong>no</strong><strong>the</strong>r aspect of human naturethat is as <strong>in</strong>nate to mank<strong>in</strong>d’s be<strong>in</strong>g as cold wea<strong>the</strong>r is to January. This nature, be<strong>in</strong>g what it is, is suchthat people are imbued with natural affections which lead <strong>the</strong>m to consider what is best for those who areclosest to <strong>the</strong>m as opposed to those who are out of sight and thus out of m<strong>in</strong>d.However, despite <strong>the</strong> altruistic spirit that this say<strong>in</strong>g may appear to possess, what should be consideredis that <strong>the</strong> real essence of this <strong>the</strong>me is rooted <strong>in</strong> self-preservation, albeit of a more subtle type, and it isprobably safe to say as well that one of <strong>the</strong> reasons for this say<strong>in</strong>g hav<strong>in</strong>g been encoded with<strong>in</strong> oursociological wir<strong>in</strong>g is tied to <strong>the</strong> simple issue of rewards. As unpleasant as it may sound, <strong>the</strong> truth of <strong>the</strong>matter is that man is a self-centered animal who prioritizes all th<strong>in</strong>gs <strong>in</strong> relation to how <strong>the</strong>y affect himpersonally. As such, oftentimes <strong>the</strong>n we f<strong>in</strong>d that <strong>the</strong> only difference between those th<strong>in</strong>gs that are brazenlyself-centered and those that take on <strong>the</strong> appearance of be<strong>in</strong>g altruistic contrast each o<strong>the</strong>r only by degrees.This be<strong>in</strong>g <strong>the</strong> case, even <strong>the</strong> concept of “charity beg<strong>in</strong>n<strong>in</strong>g at home” does <strong>no</strong>t escape <strong>the</strong> rigors andregimen of human nature, particularly <strong>in</strong> that all people understand <strong>the</strong> fact that <strong>the</strong> closer <strong>the</strong> recipientof such charity is, <strong>the</strong> better <strong>the</strong> chance <strong>the</strong>re may be of <strong>the</strong> giver be<strong>in</strong>g rewarded with some type of fr<strong>in</strong>gebenefit. Walk<strong>in</strong>g alongside this statement concern<strong>in</strong>g charity can be found its near identical sister thatspeaks of <strong>the</strong> <strong>in</strong>soluble ties that are bound by blood, and aga<strong>in</strong>, it is safe to say that <strong>the</strong> <strong>in</strong>terest that is atwork <strong>her</strong>e is <strong>the</strong> <strong>in</strong>st<strong>in</strong>ct of self-preservation, albeit <strong>no</strong>t as easily apparent. And although <strong>the</strong>re may bethose who may w<strong>in</strong>ce at hear<strong>in</strong>g <strong>the</strong>se expressions (due to <strong>the</strong> fact that <strong>the</strong>y appear to justify a certa<strong>in</strong>amount of callousness with regards to o<strong>the</strong>rs) what must be remembered <strong>her</strong>e is that we are talk<strong>in</strong>gabout human nature, which is a tough program to alter, and a condition that rarely responds to negotiation.T<strong>her</strong>efore, <strong>the</strong> reader of this work, <strong>in</strong> glanc<strong>in</strong>g over what <strong>no</strong> doubt appears to be an <strong>in</strong>cendiary cover andtitle, as well as scann<strong>in</strong>g over <strong>the</strong> material that is covered with<strong>in</strong> it will <strong>no</strong> doubt ask at some po<strong>in</strong>t w<strong>her</strong>e<strong>the</strong> reason may lie <strong>in</strong> my <strong>no</strong>t follow<strong>in</strong>g that more near-sighted l<strong>in</strong>e of th<strong>in</strong>k<strong>in</strong>g that seems to be <strong>the</strong> <strong>no</strong>rm<strong>in</strong> today’s world. As an American Christian whose country is at war with those <strong>in</strong> <strong>the</strong> predom<strong>in</strong>antlyMuslim Middle East, why, <strong>the</strong>y will ask, have I <strong>no</strong>t adopted that more ‘familiar’ charity as opposed toconcentrat<strong>in</strong>g on <strong>the</strong> events that are tak<strong>in</strong>g place <strong>in</strong> <strong>the</strong> lives of those whom I have never met? In additionto this, such <strong>in</strong>dividuals will ask what it is that I hope to ga<strong>in</strong> by speak<strong>in</strong>g on this topic and <strong>in</strong> this fashion.For those who k<strong>no</strong>w me by my writ<strong>in</strong>gs, and who k<strong>no</strong>w me well, <strong>the</strong>re should be <strong>no</strong> ambiguity as tow<strong>her</strong>e my position lies concern<strong>in</strong>g this topic, as I have been anyth<strong>in</strong>g but vague or unspecific. I havepa<strong>in</strong>ted <strong>the</strong> picture (at least as I see it) <strong>in</strong> stark terms—black vs white, good vs evil, and rarely do I run<strong>in</strong>to someone who, after read<strong>in</strong>g someth<strong>in</strong>g I have written, is ask<strong>in</strong>g for clarification. Instead, mycorrespondence varies between those who love what I have to say and those who hate it, and with<strong>in</strong> thatgroup of “haters” <strong>the</strong>re are those who are <strong>no</strong>t as bold <strong>in</strong> <strong>the</strong>ir opposition and who attack what I am do<strong>in</strong>gby stealth, us<strong>in</strong>g <strong>the</strong> tactic of <strong>in</strong>tellectual distanc<strong>in</strong>g and <strong>the</strong> protected position that it affords by ask<strong>in</strong>g<strong>the</strong> question we discussed previously, which is “why?”Of course, <strong>the</strong> question “why” for <strong>the</strong> most part is merely <strong>the</strong> primer, and this is what I meant <strong>in</strong> <strong>the</strong> firstpart of this discussion when I said that I have come to understand what it is that <strong>the</strong>se <strong>in</strong>dividuals arereally try<strong>in</strong>g to say. For most of <strong>the</strong>m, what is at issue is that <strong>the</strong>y simply do <strong>no</strong>t like what I have had to say,and are really <strong>no</strong>t <strong>in</strong>terested <strong>in</strong> what my reasons are for say<strong>in</strong>g it. Ra<strong>the</strong>r though than to expose <strong>the</strong> truthof who <strong>the</strong>y are and what <strong>the</strong>y are really about, <strong>the</strong>y attempt to cloak <strong>the</strong> fact that <strong>the</strong>y have come to <strong>the</strong>discussion hav<strong>in</strong>g already made up <strong>the</strong>ir m<strong>in</strong>ds about this topic with <strong>no</strong> <strong>in</strong>terest <strong>in</strong> review<strong>in</strong>g it <strong>in</strong> anymanner, a concealment that <strong>the</strong>y attempt to accomplish by “<strong>in</strong>tellectualiz<strong>in</strong>g” <strong>the</strong>ir approach with a

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