Why Do You Live with Stress: A Selection of Passages from by Jiddu Krishnamurti

By Jiddu Krishnamurti

During this exceedingly penetrating speak, Krishnamurti describes the mental pressures of existence and the way those pressures impact correct residing: "We have been asserting that any type of strain at the mind impacts our complete lifestyle. We have been additionally announcing that this strain impacts our actions, our attitudes, our personality, and our lifestyle. The strain - fiscal, social, moral, and non secular - normally distorts not just our activities however the caliber of the mind ... beliefs have an effect on, oppress, and act as strain upon our lifestyle. Is it attainable to not have any beliefs yet simply take care of really what's? - then there's no strain whatsoever." Krishnamurti is going directly to say that, until the brain is freed from strain, there is not any new lifestyle. He states that this perception on freedom calls for loads of research into the total nature and stream of strain.

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Extra resources for Why Do You Live with Stress: A Selection of Passages from the Teachings of J Krishnamurti

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The same goes for ethical truths. Dialectic aims at grasping the bases of the norms that paideia has inculcated into one’s ethical sensibility (538c). 97 Inquiry into the grounds of ethical claims, Socrates says in the Republic, is dangerous if engaged in at too young an age (Rep. 539a–c; cf. Laws 634e). Without a firm and stable commitment to the ethical truths under examination, and without proficiency at dialectic (as practised in geometry, astronomy, and the other intellectual disciplines of the philosophical curriculum), frustration at the difficulty of finding the rationale behind such common precepts of justice as ‘return what you’ve borrowed’ or ‘keep your promises’ can lead to doubt of the precepts themselves.

Recall that Socrates’ arguments are addressed to those who take it for granted that such things as health and wealth are what make one happy (Euthd.

Plato’s answer to that challenge, by contrast, takes the perspective of the statesman (politikos) who is concerned with the welfare of the citizens and with the success and longevity of the polis itself. 80 His goal is to articulate and defend a conception of excellence that is civic and political – one that can be inculcated in the citizens of a polis collectively, and that can be perpetuated stably across generations. On such a conception of political excellence, a person’s competence to take on a leadership role in politics is to be judged by how firmly and unwaveringly he is loyal to the common project of the polis (412d–e).

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