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    RonPrice  76, Male, Canada - 60 entries
Oct 2012
4:43 AM AEST


Part 1:

Salmon Rushdie(1947- ) is back in the news. Death threats were made against him including a fatwā requiring his execution which was proclaimed on Radio Tehran. The fatwa was issued by Ayatollah Ruhollah Khomeini, the Supreme Leader of Iran, on 14 February 1989. I was just settling in to the first year of my final decade as a FT lecturer in a technical college in Western Australia; 1989 was also my first year as the secretary of a local Baha’i community in a suburb of Perth, Belmont, beside the Swan River.

I was immersed in the task of dealing with 100 students a week, and serving as a secretary of a Baha’i group of some 30 or more in a wider Perth Baha’i community at the time of some 1500 Baha’is.� I was up-to-my-ears in a 60 to 80 hour week of wall-to-wall people.� The news of Mr Rushdie in 1989 was just an on-air bit of information to add to the many other happenings reported that day by the electronic and print media such as: (i) heavyweight boxing champion Mike Tyson’s divorce in the Dominican Republic, (ii) Union Carbide’s agreement to pay $470 million damages for Bhopol disaster, and (iii) the placing of the world's 1st satellite, the first of 24 satellites, of a Global Positioning System into orbit.

1989 was a very big year on the global agenda. �In the midst of everything else happening that year, from Tiananmen Square to the fall of the Berlin Wall, I didn't dream that the forces underlying this remote anti-Rushdie event far-out on the periphery of my psyche and of western civilization would eventually come to define our era in so many ways. At the time, the Rushdie affair just seemed to me like some weird historical sideshow as I ploughed through the all-consuming tasks that made-up my week.� I had a few hours left-over to give to: my wife and kids, a few friends, my daily-walk and other activity to keep body-and-soul together so that I might enjoy my 64 hours a week of rest and sleep---in order to get back to the 100 hours involved in getting through my weekly tasks.

Part 2:

The following decade was an all-consuming one for Rushdie who was in the belly of some beast that I watched, heard or read about, but only on the rare occasion, safely from my observation tower half a world away occupied, as I say above, with my own life’s all-consuming agenda. Rushdie has just published a new book which takes us inside that whale-of-a-beast for that decade of the 1990s.� The new book is his memoir, Joseph Anton, and it’s about his living-in-hiding for more than a decade. Filled with cameos by everyone from Bill Clinton to Christopher Hitchens to Warren Beatty, this literary page-turner, as one reviewer describes it, tells us in fascinating detail, says the same reviewer, what it means to have every aspect of your life overturned. Not all the reviews and reviewers thusfar have been fascinated and captivated. Check them out to get that balanced view the media is so concerned about---at least in some cases.

The ayatollah's death sentence meant that Rushdie had to choose a new, non-Asian identity. He did. He called himself Joseph Anton, a name which came from combining the first names of two famous writers: Joseph Conrad and Anton Chekhov. He also had to adjust to live-in bodyguards and having to ask permission to do the simplest things, like meeting his son. More than Rushdie’s literary output, the death sentence against him turned the author into an international celebrity. In recent years, Rushdie himself has become a fixture on the New York social scene, with a reputation for keeping the company of glamorous women half his age.

Part 3:

Some readers, drawing parallels with the recent tabloidization of Rushdie’s own life, may cringe at how much his memoir peddles in publishing-world gossip, but like the author himself, Joseph Anton is an amalgam of high and low, salaciousness and profundity. As he has before, Rushdie proves himself a master at straddling the boundary between supermarket romance and philosophical treatise. The long rite of affairs and betrayals and divorces can’t obscure the fact that this is, ultimately, a wise book about some of the most important issues affecting the world today.

Foremost among those issues are the causes of free speech and free expression. Rushdie is an absolutist on these issues, arguing that free speech amounts to “life itself.” He suggests that the attempt by radical Islam to stifle The Satanic Verses was really the opening salvo in an ongoing conflict that has continued through the rise of al-Qaeda and the Sept.�11 terrorist attacks. The seeds of intolerance sown in 1989, when Khomeini’s fatwa was passed, have sprouted into a far more general—and violent—conflict between militant Islam and Western culture. Rushdie quotes the German poet Heinrich Heine: “Where they burn books, they will in the end burn people too.”1

He insists on complexity and nuance where polemic and clich� so often reign. This is what writers do. And this, ultimately, is Rushdie’s triumph. In an age of rising intolerance and diminished literary confidence, Joseph Anton—like Rushdie’s own life—strikes a blow for the continued relevance of literature.–Ron Price with thanks to Akash Kapur, Book Review: 'Joseph Anton' by Salman Rushdie, in The Stackon October 04, 2012

We each have our own memoirs;
why I’ve got mine on 1000s of
pages and all over the internet, &
most people have them up in their
heads; others, still, are placing some
of their story on Facebook & twitter.

To each their own as we each tell our
story to others and to ourselves before
our final story goes before those pearly
gates, & we go into a hole for those who
tell no more story…….at least not here!

I won’t be reading your story, Salmon,
in its 600+ pages…..There are just too
many stories: cyberspace-&-real space.

There are stories in the humanities & social
sciences, the physical, biological, & applied
sciences and the result is an image-&-print
glut that keeps everyone busy working out
their own agenda. You’ve certainly had more
than your share, more than your 15 minutes of
fame, as old Andy once put it long ago back in
the 60s for all those hippies who were starting
to make their mark on civilization and who are
now heading into old-age. I wish you well, dear
Salmon, as you too head into old-age writing, as
you have been doing for decades: another hippy
who has made his mark on global civilization!!!

Ron Price
����������������������������������� REALLY REAL��������
I wrote these two short paragraphs in my first month after retiring from FT paid-employment with 50 years in classrooms under my belt, 1949-1999, and after listening to an interview this morning with Salmon Rushdie.1 �The interview and Rushdie’s words made me think about the pioneer in so many walks of life.� He or she should strive, as far as possible, to create home where it did not exist before wherever they go.� But this is not always easy work. In a city like Perth with over a thousand Baha’is I found there were pockets, groups, of Baha’is I was never at home with.��

Virtually all pioneers wherever they are found, it seems to me, are not able to ‘remove strangeness.’1� There is always some sense of not belonging. The pioneer is in the position, Salmon Rushdie describes having two dreams: rootedness and journeying. He refers to people having two needs: community and group identity, as well as individuality and transcendence.2 –Ron Price with thanks to:� 1Salmon Rushdie, “Arts Today: Interview”, ABC Radio National, 3 May 1999, 9-10:00 a.m.; and 2Bahiyyih Nakhjavani, Four on an Island, Oxford, 1983, p. 62.

A week after I retired from full-time work as a teacher and lecturer, after 32 years in the classroom and another 18 as a student, the website CNN Entertainment published an article entitled: “Rushdie’s new book out from under shadow of fatwa.”1 �The book referred to was The Ground Beneath her Feet and it was about a completely different world than that of his 1988 book The Satanic Verses. The new world of Rushdie’s 1999 book was: rock ‘n roll music, New York and the crossover cultures between the east and the west Rushdie, an Indian-born novelist, in 1999 was still getting used to a more visible life.

A decade before, in 1989, Iran’s revolutionary leader, Ayatollah Khomeini, issued a death edict against him for allegedly blaspheming Islam in that book The Satanic Verses. Khomeini died soon afterward, but Rushdie had to go into hiding for nearly a decade. It wasn’t until September 1998 that Tehran disassociated itself from Khomeini’s edict, as part of a deal aimed at restoring full diplomatic relations with Britain.-Ron Price with thanks to 1the website CNN Entertainment, 15 April 1999.

Your book is a variation on the Orpheus/Eurydice
myth with rock music replacing the Orpheus lyre.
The myth works as a red thread from which you
sometimes stray, but to which you attach endless
references.� You gave us a sort of report on life at
the end of the 20th century….I was far too busy to
read it getting-out from under 50 years of those
classrooms, Baha’i responsibilities in the big-city
and ready to take a sea-change from many jobs.

Your book provided a background and an alternate
history to those ‘50s to ‘90s period of rock music’s
growth….You give us, the reviewers said, humour
in a predictable unpredictability, a rat-tat-tat pace.
For clear shots of insight into the human condition
and the universe as it might be, you always moved
the ground beneath our feet.2 …So perhaps during
these years of my sea-change, at 55+++, I may just
finally get ‘into’ you---but only time will tell since I
have had to recreate my life-style….my entire MO.3

1On 10 May 1999, six hundred people attended a reading and book signing of author Salman Rushdie’s new bookThe Ground Beneath Her Feet.–Zarminae Ansari, “Salmon Rushdie’s “rock and roll” novel,” The Tech: Online Edition, 4 June 1999.� By June 1999 I had finished marking the last pieces, scripts, papers, I was given after my classroom teaching had come to an end.

2� Linda L. Richards, “The Earth Moves,” January Magazine, April 1999.
3 modus operandiis a Latin expression used in who-dun-its. It means method of operating or way of going about things.

Ron Price
14 November 2011

When I was working in a tin mine on the west coast of Tasmania in 1981/2 at one of the dirtiest, but emotionally challenging, jobs I’ve ever had, Salmon Rushdie was catapulted to literary fame.� I think I may have come across his name on the morning news before going to work on the bus in this little town on the west coast of Tasmania where it just about always rained.

I got on the bus early in the morning in the dark and the rain for, as I say, it nearly always rained on the west coast of this beautiful island state of Australia.� News of Rushdie and his Midnight’s Children(1981)was the beginning of his story in the narrative that is my own life and, over twenty-five years later, I still follow the writing and life of this acclaimed and controversial writer.

Yesterday I listened to an interview on ABC radio1 with this Indian-British novelist and essayist, this Muslim-born and self-proclaimed atheist around whom have been swirling literary and political issues, especially since the publication of his novel The Satanic Verses(1988).�

I had left the tin mine by 1988 and was living in what is arguably the most isolated city on the planet, Perth, Western Australia.� The comparisons and contrasts between Rushdie’s writing and mine I found helped to place my own work in a useful personal perspective.� This prose-poem is just one of a series of pieces which examines these comparisons and contrasts.-Ron Price with thanks to “The Book Show,” ABC Radio National,� 21 April 2008, 10:05-11:00 a.m.
I tell stories, too, Salmon
but I don’t draw on the
deficit model of history1
in the same way as you.

I, too, subvert linear history
with spacial, sacred, circular
and fragmented models, far
more transnational, not the
discreet national-local story
here, more the flickering film
of a phenomenal world where
a sense of unity is demanding
fulfilment on a tide of desire
for an outward and political
form mounting to a flood, to
a climax in these tempestuous
times of troubles and woes.

Writing for me was a second
choice, too, Salmon, after I
realized I could not make a
career of baseball and life
wore me out with forty years
of endless talking and listening
among other slings and arrows
of life’s outrageous fortune.

1Camilla Nelson, “ Faking It: History and Creative Writing,” TEXT: Vol. 11, No.2, 2007.

Ron Price
22 April 2008


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    RonPrice  76, Male, Canada - 60 entries
Jan 2012
5:02 AM AEST

GORE VIDAL: master essayist of our age

Gore Vidal(b.1925-), who has been called the best all-around American man of letters since Edmund Wilson(1895-1972), began his writing career at nineteen, the year I was born. In 1962, the year I began to travel for the Canadian Baha’i community and begin my own serious literary and academic study, Vidal published his first book of essays entitled: Rocking the Boat.

Books of his essays and interviews, novels and memoirs kept appearing as I entered the teaching profession in the 1960s and finally retired in the 1990s. He’s still going, although not as strong at 85 and often in a wheel-chair.-Ron Price with thanks to Harry Kloman, “Gore Vidal’s Essays, Interviews and Memoirs: 1963-Present,” 2005.

He always impressed me with
his remarkable wit and talent:
5 decades of scintillating words
in books & live whenever I saw
him in Australia on TV…He saw
the moral-intellectual hollowness
of American politics at the same I
did—in the early 1960s with those
Kennedys and so he spent the rest
of his life writing books and essays
& a lot of other stuff1---thinking on
paper for a world slowly captured by
electronic distractions. Still, we go on
talking about books and writing them
pretending not to notice that the church
is empty and people have gone over to
attend to other gods in silence or new
words. ��Surely it’s not that bad Gore?2

1 The Washington Post calls him “the master essayist of our age.” See David Barsamian, “Citizen Gore Vidal,” These Times, 3 November 2008
2 George Scialabba, “Civic Virtues: Gore Vidal’s Selected Essays,” The Nation, 8 October 2008.

Ron Price
3 August 2011

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    Hedda  57, Female, Massachusetts, USA - 4 entries
Jan 2008
5:52 PM EDT


It's a new year so I decided that I would start writing my thoughts down. Hopefully it will help me heal this broken heart of mine, if nothing else, to see my life and situation in a concrete form. Maybe it will be easier for me to analyze my situation seeing it in writing. I've always wanted to keep a journal but I am so scatter brained that it's hard for me to collect my thoughts and keep them long enough to put them down on paper. It's all so overwhelming to me.

I'm reading this book now call the Sorcer's Crossing and in it the author speaks of recapitalization (going through every event, feeling you've ever experienced in your life and with your breath you release it's hold on you and gain back that energy that was taken during these events.It takes me months sometimes years to read a book. Like writing, reading books takes forever for me due to my lack of focus and scattered energy. I wish it were not that way as I really do enjoy reading.

I would love to be a writer but I just don't have that talent. Not right now anyway. My mother was a writer and my husband writes and so does my 8 year old daughter. I do have a knack with poetry though but I haven't had any poetry come to me in quite some time.

Some things that I write may be embarrassing moments that I remember and other things may be embarassing fears or a confused outlook on things. I was thinking of making this journal private but I feel that I can gain so much more insight into myself and what's actually going on if I share it with you and maybe get some feedback.

Alot that I write will more than likely focus around my relationship with my husband and my relationship with my daughter. Also I will probably mention my aunt whom I'm very close to and a few other people in my life. Also, my religious feelings, past, present and future will send alot of your heads reeling.

So let me just say welcome to the Diary of a Confused Soul.



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    monicapeterson  29, Female, New York, USA - First entry!
May 2020
9:18 AM EDT

An Analysis of John Rawls? ?A Theory of Justice?

John Rawls'� groundbreaking book, “Theory of Justice” was first published in 1971, revised in 1975, and is considered to be one of the primary texts in political philosophy.� Rawls’ book is about the philosophy of justice and political structures.� An analysis of John Rawls' "A Theory of Justice" examines Rawls' theory of justice, compares it to other theories on justice, looks at the origins of Rawls' theory, and shows how and in what social, political, and moral structures it is applicable.

Prior to writing an analysis of John Rawls' "A Theory of Justice", it is important that you first find reliable sources on “A Theory of Justice” and as well as read some examples of analysis and annotated bibliography exampleof John Rawls' "A Theory of Justice".� Both will help you better understand the theory and inspire ideas to discuss in your own analysis of John Rawls' "A Theory of Justice".
A brief biography of John Rawls can serve as a good introduction for an analysis of John Rawls' "A Theory of Justice". John Bordley Rawls, born on February 21, 1921 was an American philosopher known for his moral and political philosophy.

Next, an analysis of John Rawls' "A Theory of Justice" should examine the objectives of the book such as addressing issues on democracy, social equality, and conflict of interests present among individuals. An analysis of John Rawls' "A Theory of Justice" should then list and discuss the key figures mentioned in the book, including Saint Thomas Acquinas, Aristotle, and Jeremy Bentham. The two principles of justice mentioned in the book should also be discussed in an analysis of John Rawls' "A Theory of Justice". The first principle states that “each person is to have an equal right to the most extensive scheme of equal basic liberties compatible with a similar scheme of liberties for others” and the second principle aims to solve social and economic inequalities. Finally, an analysis of John Rawls' "A Theory of Justice" should examine the arguments against Rawls’ two principles from other known philosophers such as G.A. Cohen, Amartya Sen, and Allan Bloom.

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