Find
Refuge
找到避难所
Zhǎodào bìnàn suǒ
避難所を探す
Hinansho o sagasu
ps71
I have taken refuge in my faith.
I look to find reality as the actual case.
Let reality for me act as a guide
to produce a service that will shine as a find.
Let me never be afraid of sensible reason.
Courage uses the light of truth as a beacon.
Responsibility sets me free from fear of the unseen
to seek help in assimilating what has already been seen
as the mean for what's keen.
There is a context in perception beyond personal vision
that shapes perspective for the service of the versatile given.
Knowledge is solid until it finds a better form.
Assimilation or accommodation are resilient norms.
I know what can be known in the way that was shown,
but the shown has to be owned to be as solid as stone.
Organization for automation builds action for success.
Producing a service for others serves as the real test for what's best.
You were known before you were formed in the womb.
Speech was consecrated by maturity to reach beyond the tomb.
Information for nations requires translation to escape doom.
Knowledge of language is a task to be assumed.
If I speak without love,
I am a loud noise from above.
When I speak with love from above
the word is fulfilled with blessing from the heavenly dove.
Principle is used in the search for truth with knowledge.
Proximity to a word develops thought for college.
False principles are to be avoided, not acknowledged.
Wealth is associated with labor for a nation.
Commerce in the world is a subject for international relations.
Private ownership versus government control is a public policy implication.
The graceful darkness reached out to gain prestige
with a self-criticism that challenged the socialist intrigue.
The hemp on the edge of the pasture
served as a meal for the horse that bordered on rapture.
Let reality for me act as a guide
to produce a service that will shine as a find.
I have taken refuge in my faith.
I look to find reality as the actual case.
--------------------------
71 In te, Domine, speravi
In you, Sir, trust
1 In you, O Lord, have I taken refuge;
let me never be ashamed.
---------------------------------
I have taken refuge in my faith.
I look to find reality as the actual case.
========================
2 In your righteousness, deliver me and set me free;
incline your ear to me and save me.
3 Be my strong rock, a castle to keep me safe;
you are my crag and my stronghold.
4 Deliver me, my God, from the hand of the wicked,
from the clutches of the evildoer and the oppressor.
5 For you are my hope, O Lord God,
my confidence since I was young.
6 I have been sustained by you ever since I was born;
from my mother's womb you have been my strength;
my praise shall be always of you.
7 I have become a portent to many;
but you are my refuge and my strength.
8 Let my mouth be full of your praise
and your glory all the day long.
9 Do not cast me off in my old age;
forsake me not when my strength fails.
10 For my enemies are talking against me,
and those who lie in wait for my life take counsel together.
11 They say, "God has forsaken him;
go after him and seize him;
because there is none who will save."
12 O God, be not far from me;
come quickly to help me, O my God.
13 Let those who set themselves against me be put to shame and be disgraced;
let those who seek to do me evil be covered with scorn and reproach.
14 But I shall always wait in patience,
and shall praise you more and more.
15 My mouth shall recount your mighty acts
and saving deeds all day long;
though I cannot know the number of them.
16 I will begin with the mighty works of the Lord God;
I will recall your righteousness, yours alone.
17 O God, you have taught me since I was young,
and to this day I tell of your wonderful works.
18 And now that I am old and gray-headed, O God, do not forsake me,
till I make known your strength to this generation
and your power to all who are to come.
19 Your righteousness, O God, reaches to the heavens;
you have done great things;
who is like you, O God?
20 You have showed me great troubles and adversities,
but you will restore my life
and bring me up again from the deep places of the earth.
21 You strengthen me more and more;
you enfold and comfort me,
22 Therefore I will praise you upon the lyre for your
faithfulness, O my God;
I will sing to you with the harp, O Holy One of Israel.
23 My lips will sing with joy when I play to you,
and so will my soul, which you have redeemed.
24 My tongue will proclaim your righteousness all day long,
for they are ashamed and disgraced who sought to do me harm.
-----------------------
9.8
Experience
The search for knowledge from the experience of others extends into knowledge beyond personal experience.
John Locke
b. 8.29.1632 Wrington, Somerset, England
d. 10.28.1704 High Laver, Essex, England
John Locke was an English philosopher and physician. He grew up and lived through one of the most extraordinary centuries of English political and intellectual history.
It was a century in which conflicts between the Crown and Parliament overlapped with those between Protestants, Anglicans and Catholics. The conflicts swirled into civil war in the 1640's.
He is considered one of the first of the British empiricists. He is commonly known as the Father of Liberalism. His writings on social contract theory influenced Voltaire, Jean-Jacques Rousseau, many Scottish Enlightenment thinkers and the American revolutionaries.
Locke's theory of mind has been cited as the origin of modern conceptions of identity and the self. These concepts figured prominently in the work of later philosophers such as David Hume, Rousseau and Immanuel Kant.
Locke was the first to define the self through a continuity of consciousness. The mind was a blank slate or tabula rasa at birth. He maintained that we are born without innate ideas. This ran contrary to Cartesian philosophy based on pre-existing concepts. Knowledge was instead determined only by experience derived from sense perception.
He has not only been identified as the founder of British empiricism, he has been thought to be the most influential of Enlightenment thinkers.
Wrington
Wrington is a village in North Somerset, England. It is in the south west corner of the island.
Somerset is a rural county with rolling hills and large flat expanses of land.
The Church of All Saints has 13th-century foundations. It was remodelled with the addition of a west tower about 1450. There was a restoration in 1859 and further restoration of the tower in 1948.
The church includes stone busts to John Locke and Hannah More on either side of the door dating from the early 19th century.
John Locke
John Locke was born on 29 August 1632, in a small thatched cottage by the church in Wrington, Somerset, about 12 miles from Bristol. He was baptised the same day.
The family moved to the market town of Pensford about 7 miles south of Bristol soon after Locke's birth. He grew up in a rural Tudor house in Belluton.
John Locke was born to Puritan parents of modest means. His mother was Agnes Keene.
His father was a country lawyer who served in a cavalry company on the Puritan side in the early stages of the English Civil War.
His father’s commander, Alexander Popham, became the local MP. It was his patronage which allowed the young John to gain an excellent education. He went to Westminster School in London in 1647.
John went to Christ Church, Oxford from Westminster in the autumn of 1652 at the age of 20. Just as Westminster school was the most important English school, Christ Church was the most important Oxford college.
Locke was awarded a bachelor's degree in February 1656, a master's degree in June 1658 and a bachelor of medicine in February 1675. He studied medicine extensively during his time at Oxford and worked with such noted scientists and thinkers as Robert Boyle and Robert Hooke.
He met Lord Anthony Ashley Cooper, 1st Earl of Shaftesbury in 1666. Cooper had come to Oxford seeking treatment for a liver infection. He was impressed with Locke and persuaded him to become part of his retinue.
Locke had been looking for a career. He moved into Shaftesbury's home at Exeter House in London to serve as Lord Ashley's personal physician in 1667. He resumed his medical studies under the tutelage of Thomas Sydenham in London.
Sydenham had a major effect on Locke's natural philosophical thought. The effect would become evident in An Essay Concerning Human Understanding. Sydenham would eventually come to be called the English Hippocrates.
The essay was one of the principal sources of empiricism in modern philosophy. The first book refuted the rationalist notion of innate ideas. The second set forth the theory of ideas.
A distinction was drawn between simple and complex ideas. Simple qualities such as "red," "sweet," "round," etc were used to build complex abstractions such as numbers, causes and effects, abstract ideas, ideas of substances, identity and diversity.
The primary qualities of bodies like shape, motion and the arrangement of minute particles are distinct from the secondary qualities that produce various sensations like sweetness. Secondary qualities are dependent upon the primary.
Locke considered personal identity or the self to be founded on consciousness by way of memory. It was not the substance of either the soul or the body.
Book III is concerned with language. Book IV describes knowledge in intuition, mathematics, moral philosophy, natural philosophy ("science"), faith and opinion.
Locke's medical knowledge was put to the test when Shaftesbury's life was threatened by the liver infection. Locke coordinated the advice of several physicians.
He was probably instrumental in persuading Shaftesbury to undergo surgery to remove the cyst. Surgery was life-threatening itself. Shaftesbury survived and prospered. He credited Locke with saving his life.
Locke served as Secretary of the Board of Trade and Plantations during this time. He was the Secretary to the Lords Proprietors of Carolina. It helped to shape his ideas on international trade and economics.
Shaftesbury was a founder of the Whig movement, exerted great influence on Locke's political ideas. The Whigs' origin lay in constitutional monarchism and opposition to absolute monarchy. The position against Hobbes as an advocate for absolute monarchy was a straw man fallacy.
The Whigs played a central role in the Glorious Revolution of 1688. They were the standing enemies of the Stuart kings who were Roman Catholic. They supported the slave trade and slavery for the colonies.
Locke became involved in politics when Shaftesbury became Lord Chancellor in 1672. He spent some time traveling across France as tutor and medical attendant to Caleb Banks following Shaftesbury's fall from favor in 1675.
He returned to England in 1679 when Shaftesbury's political fortunes took a brief positive turn. Locke composed the bulk of the Two Treatises of Government around this time most likely at Shaftesbury's recommendation.
The First Treatise attacks patriarchalism in the form of a refutation of Robert Filmer's Patriarcha. The Second Treatise outlines Locke's ideas for a more civilized society based on natural rights and contract theory.
Two Treatises was first published, anonymously, in December 1689. It was translated into French by David Mazzel in 1691. Mazzel was a French Huguenot living in the Netherlands. The translation left out Locke's "Preface," all of the First Treatise and the first chapter of the Second Treatise which summarized Locke's conclusions in the First Treatise.
It was in this form that Locke's work was reprinted during the 18th century in France. Montesquieu, Voltaire and Rousseau were exposed to this translation.
The only American edition from the 18th century was printed in 1773 in Boston. It left out the same sections. There were no other American editions until the 20th century.
The First Treatise is focused on the refutation of the Patriarcha of Sir Robert Filmer. Filmer had argued that civil society was founded on a divinely sanctioned patriarchalism.
Locke proceeded through Filmer's arguments, contested his proofs from Scripture and ridiculed them as senseless. He concluded that no government can be justified by an appeal to the divine right of kings.
Filmer and Locke represented their incarnation of the debate based on the differences of Plato and Aristotle. Plato favored the description of the deity as Absolute, whereas Aristotle concerned himself with universal conditions that explicitly tolerated slavery as an elevation of civilized over primitive society.
The Second Treatise outlined a theory of civil society. Locke began by describing the state of nature with a picture that was more stable than that presented by Thomas Hobbes. Hobbes had described nature without government as a state of "war of every man against every man."
Locke argued that all men are created equal by God in the state of nature. He explained from this the rise of property and civilization. The only legitimate governments are those that have the consent of the people. Any government that rules without the consent can be overthrown as had been the case in the "Glorious Revolution."
While Locke presented an argument that sounded like it was more reasonable, he made some radically liberal statements that are still used to influence foreign and domestic policy in contemporary western society.
The "consent of the people" was a perception that could be manipulated with media expression. Stories could be told to 'inform' the public that other governments did not satisfy the condition of consent.
The claim of the violation of civil or human rights was used to suggest that the government was not civil. If it was not civil, it was tyrannical and warranted rebellion towards the end of regime change.
The media expression was made to 'check' to see if the public would protest taxation to overthrow the foreign power.
This was where the doctrine for destruction became especially devisive.
The State of War
https://oll.libertyfund.org/pages/john-locke-two-treatises-1689
Locke used an argument against somebody else to implicate Hobbes as an advocate for absolute monarchy.
Louis XIV had used the statement "I am the state" to manage the affairs of France for 72 years. He instituted some changes in his rule that refused to delegate authority in the customary way.
It is probably more appropriate to associate the idea of the absolute with the philosophy of Plato and the universal with that of Aristotle, than with the political philosophy of Hobbes.
It is appropriate to question the particular use of the concepts of absolute or universal authority with respect to human application.
The law against murder is still regarded as an absolute. The prohibition of killing someone else is not absolute or universal insofar as lethal defense against a deadly attack is regarded as an exception to the general prohibition.
Locke documented a number of reasonable provisions with respect for government for the Earl of Shaftesbury. The Whigs were the political forum for the Puritans.
They enacted the English Bill of Rights for their demographic representation. The expression is much too particular for modern standards of legality, but there were advances in legislative initiatives that have come to be be recognized as standard for constitutional government for monarchy or republic.
When Locke wrote about the state of war, he made the statement that he had the right to destroy anyone who had the intent to destroy him.
State of War S.16
Two Treatises on Civil Government: 2d Treatise
"THE state of war is a state of enmity and destruction...I should have a right to destroy that which threatens me with destruction: for, by the fundamental law of nature, man being to be preserved as much as possible, when all cannot be preserved, the safety of the innocent is to be preferred: and one may destroy a man who makes war upon him, or has discovered an enmity to his being..."
--------------------------
The statement in itself alludes to something that is correct, but the assertion that there is a right to destroy implied a proposal to enslave those who had yet to adopt settlement and private property as manifestations of civil society. The proposal was used in a general application to subject primitive people to slavery with respect for universal law.
The primitive lifestyle was taken to represent a threat to the extension of civilized society into primitive territories. Natives in invaded lands were given the 'choice' to work as slaves, or the suffer indefinite war against any indication of opposition to expansion.
The Whig support for slavery, aristocracy and serfdom was documented in the Carolina Constitutions. The document was co-authored by Locke. The extension of civilized society would not have been as rapid without the provisions, but it would not have been as offensive with respect for the inclusion of primitive people into civilized society.
Locke fled to the Netherlands in 1683. He had time to return to his writing. He spent time re-writing the Essay on Human Understanding and composing the Letter on Toleration. Locke did not return home until after the Glorious Revolution.
King James II of England (VII of Scotland) was overthrown in 1688 by a union of Parliamentarians and the stadtholder of the Dutch Republic William III of Oranje-Nassau (William of Orange).
The decision to retain a monarch a resulted in his ascension to the English throne as William III of England. He ruled jointly with Mary II, as Protestants. Mary was the daughter of James II. She had a strong claim the English Throne.
Locke claimed in the "Preface" to the Two Treatises that its purpose was to justify William III's ascension to the throne.
Locke's close friend Lady Masham invited him to join her at Otes, the Mashams' country house in Essex. His time there was marked by variable health from asthma attacks. He became an intellectual hero of the Whigs nevertheless. He discussed matters with such figures as John Dryden and Isaac Newton during this time.
He died on 28 October 1704 at HIgh Laver in Essex at 72 years of age. He was buried in the churchyard of the village of High Laver, east of Harlow in Essex, where he had lived in the household of Sir Francis Masham since 1691. Locke never married nor had children.
Events that happened during Locke's lifetime include the English Restoration, the Great Plague of London and the Great Fire of London. He did not quite see the Act of Union of 1707, though the thrones of England and Scotland were held in personal union throughout his life. Constitutional monarchy and parliamentary democracy were in their infancy during his time.
John Locke
wiki John Locke
IEP Locke
SEP Locke Political Philosophy
Text: Two Treatises on Civil Government
Liberty Fund txt
Adelaide E-Books
Commentary
SparkNotes
Locke Library
Liberty Fund
Felons in Sanctuary Cities
Convicted felons who have crossed the border illegally ought to be deported.
The restriction of the purchase of a gun for an illegal immigrant is not secure enough as a measure for law enforcement.
The idea of sanctuary from prosecution extends back to questionable belief in the sanctity of providing sanctuary for the enemy of my enemy. It was allowed for local administration by the Catholic Church, but the notion of universal law was attached by way of overstatement.
Locke expressed an argument for sanctuary that was overextended as well.
He wrote in his Second Treatise "I doubt not but this will seem a very strange doctrine to some men: but before they condemn it, I desire them to resolve me, by what right any prince or state can put to death, or punish an alien, for any crime he commits in their country."
(https://oll.libertyfund.org/pages/john-locke-two-treatises-1689, S.9)
The expression "their country" is ambiguous. It suggests that law enforcement can't even punish a felon seeking sanctuary in their homeland. The felon could commit a crime in his own country, then immigrate to another to escape prosecution where the liberal ethic would protect him from prosecution for further criminal action.
This liberal doctrine has been aggressively promoted by leading Democrats who seek to tax citizens to pay for the prevention of extradition or deportation.
