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*If god wants to prevent evil but can't, then he is not omnipotent. 
*If god is able to prevent evil but doesn't want to, then he is malevolent. 
*If god is willing and able to prevent evil, then why does evil exist? 
*If god is neither willing or able to prevent evil, then why call it God? 
Watching my thoughts as I sit alone 
In the stillness, I touch the unknown 
A deafening silence, the shadow that creeps 
A mindfulness state as my mind falls asleep 
Asleep in the silence with no thoughts in my mind 
A brief moment I touch, compassionate and kind 
Peering through a window, a flickered mirrored view 
The trees rustle in the breeze, the sky so blue 
A beam of sunlight in a place so good 
A darkened room in a place so bad 
Twinkling stars in a place so happy 
A swirling mist in a place so sad 
Floating thoughts so confused and curled 
Emptiness in an otherwise cluttered world 


Do not spoil what you have by desiring what you have not; remember that what you have now was once among the things you only hoped for. 
It's not what we have, but what we enjoy that constitutes our abundance. 
Death does not concern us, because as long as we exist, death is not here. And when it comes, we no longer exist. 


Epicurus' view that death is not to be feared has had an enormous impact on Western thought for over two thousand years, regardless of the strength of his other views. He argued that man should rid himself of the irrational fear of death. Epicurus began his argument with his conclusion, "that death is nothing to us." 


Epicurus makes the following claims about human happiness: Happiness is Pleasure; all things are to be done for the sake of the pleasant feelings associated with them. False beliefs produce unnecessary suffering; among them, that the gods will punish us and that death is something to be feared. 


To live a happy life Epicurus put forward a simple set of principles to guide others to achieve a sense of well being. He said the very thing that causes unhappiness is desire, in fact runaway desire and the search for happiness are one in the same. 


Buddhism teaches detaching ones self from painful experiences, however, Epicurus suggested we are still human and we still have feelings, so don't isolate yourself from sorrow with a steeliness of heart, it's not human. If you detach yourself too much you may as well be a tree. 


The definition of beauty is the quality of being pleasing, especially to look at, or someone or something that gives great pleasure, especially when you look at it: 
However it's all in the mind of the beholder because what one person may call beautiful another may disagree. The piece of music he played sounded beautiful, or it tasted beautiful. 
With limited senses one can only analyse beauty within the mind to assess whether a feeling is beautiful to the individual personally, because with restricted senses one can only see and feel in a limited capacity, something more advanced with extra senses may see flaws in the thing we see, feel and class as beautiful. 
Poem by M D Elliott 
A technological advancement 
To make our world a better place 
Television and computer games show violence 
Which degrades our human race 
Do we solve our problems 
By a violent means of crime 
Or are we lost in our game 
And are we lost in time? 
Do we play to win 
With a violent force of skill 
Or do we feel it’s a sin 
Or do we feel it’s a thrill? 
We are only children 
With an impressionable mind 
So what is the answer 
And what do we find? 
Does love lead to pleasure 
Does hate lead to pain 
Or do we give out good thoughts 
And is violence just a game? 
Do we live by a morel standard 
To make our world a better place 
To walk freely in our surroundings 
To feel secure loved and safe 
Words from a 97 year old philosopher 
As I sit alone in my garden, I look at the trees blowing a little in the breeze, and I've seen them innumerable times, but somehow seeing the trees this time is a transcendent experience.  
I see how marvellous it is, and I think to myself, I've had these here all along, but have I really appreciated them?  
And the fact is I have not until now. And in a way, it makes the fact of death even more difficult to accept, it just brings tears to my eyes. 
Socrates, pessimistic about the whole business of democracy. 
We are used to thinking very highly of democracy, and by extension, of Ancient Athens, the civilisation that gave rise to it. The Parthenon has become almost a byword for democratic values, which is why so many leaders of democracies like to be photographed among its ruins. 
In the dialogues of Plato, the founding father of Greek Philosophy Socrates is portrayed as hugely pessimistic about the whole business of democracy. In Book Six of The Republic, Plato describes Socrates falling into conversation with a character called Adeimantus and trying to get him to see the flaws of democracy by comparing a society to a ship. If you were heading out on a journey by sea, asks Socrates, who would you ideally want deciding who was in charge of the vessel? Just anyone or people educated in the rules and demands of seafaring? 
The latter of course, says Adeimantus, so why then, responds Socrates, do we keep thinking that any person should be fit to judge who should be a ruler of a country? Socrates’s point is that voting in an election is a skill, not a random intuition. And like any skill, it needs to be taught systematically to people. Letting the citizenry vote without an education is as irresponsible as putting them in charge of a trireme sailing to Samos in a storm. 
Socrates was to have first hand, catastrophic experience of the foolishness of voters. In 399 BC, the philosopher was put on trial on trumped up charges of corrupting the youth of Athens. A jury of 500 Athenians was invited to weigh up the case and decided by a narrow margin that the philosopher was guilty. He was put to death by hemlock in a process which is, for thinking people, every bit as tragic as Jesus’s condemnation has been for Christians. 
Socrates, according to Plato, had no fear of death, proclaiming to the court; 
To fear death, my friends, is only to think ourselves wise without really being wise, for it is to think that we know what we do not know. For no one knows whether death may not be the greatest good that can happen to man. But men fear it as if they knew quite well that it was the greatest of evils. (Apology 29a) 
If you put me to death, you will not easily find another who, if I may use a ludicrous comparison, clings to the state as a sort of gadfly to a horse that is large and well-bred but rather sluggish because of its size, so that it needs to be aroused. It seems to me that the god has attached me like that to the state, for I am constantly alighting upon you at every point to arouse, persuade, and reproach each of you all day long. (Apology 30e) 
Socrates famously confronts his fellow citizens with honesty, saying; 
Men of Athens, I honour and love you; but I shall obey God rather than you and, while I have life and strength, I shall never cease from the practice and teaching of philosophy, exhorting anyone whom I meet after my manner, and convincing him saying: Oh my friend, why do you who are a citizen of the great and mighty and wise city of Athens care so much about laying up the greatest amount of money and honour and reputation and so little about wisdom and truth and the greatest improvement of the soul, which you never regard or heed at all? Are you not Ashamed of this? And if the person with whom I am arguing says: Yes, but I do care; I do not depart or let him go at once; I interrogate and examine and cross-examine him, and if I think that he has no virtue, but only says that he has, I reproach him with undervaluing the greater, and overvaluing the less. And this I should say to everyone whom I meet, young and old, citizen and alien, but especially to the citizens, inasmuch as they are my brethren. For this is the command of God, as I would have you know: and I believe that to this day no greater good has ever happened in the state than my service to the God. 
For I do nothing but go about persuading you all, old and young alike, not to take thought for your persons and your properties, but first and chiefly to care about the greatest improvement of the soul. I tell you that virtue is not given by money, but that from virtue comes money and every other good of man, public as well as private. This is my teaching, and if this is the doctrine which corrupts the youth, my influence is ruinous indeed. But if anyone says that this is not my teaching, he is speaking an untruth. Wherefore, Oh men of Athens, I say to you, do as Anytus bids or not as Anytus bids, and either acquit me or not; but whatever you do, know that I shall never alter my ways, not even if I have to die many times (29d-30c). 
A World Governed by a Higher Intelligence, is this a perfect world? 
Humans of the future will later terraform a planet called Glippo in the Constellation of Cygnus, they artificially modified genes to create a new species using human DNA. These people who live in this new carefully designed world are called Galippians. Galippians live a simple way of life but everything is governed by a higher intelligence, however it would be rare for the Stasis to ever intervene because everyone living on Glippo has been created to portray love and kindness, the people are friendly and full of compassion, it seems one big happy family. 
In creating a perfect world you have two options, one; either you accept and trust in being ruled by a more intelligent race, or two; let the people decide how things should be run even though the people may not always be right. 
Earth is extremely diverse and there are many different opinions and options, sometimes there is no right or wrong, it comes down to just different view points. What is right for one is not alwas right for another, and this is where a clash of opinions can cause trouble, even leading to violent confrontation. 
Also greed plays a big part, because as the population grows the land space becomes smaller and people become more desperate in the fight to secure what they feel belongs to them. In this struggle to maintain what is dear to one's heart, one has to make sacrifices. 
When we talk about the survival of Earth and Climate Change, the solution is not easy, because any radical method to rectify the problem, mostly it would come at a great cost with huge sacrifices needed to be made, which many would not agree to, this including the rich as well as the poor. With any policy whether you agree or disagree, it comes with implications on both sides of a double edged sword. 
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