A usual criticism of Philosophers is that we live in another world, so they say, that we supposedly are disconnected from the surrounding realities, not in touch with what needs to be done, that we allegedly lose our time dreaming about everything yet doing nothing really useful. In short: that we are utopists.

If we, the Philosophers, were asked about this, we would actually hammer with passion that we are in direct contact with the problems of our society, that we are not only dreamers, but builders who, like architects, match the abstract with the concrete. And we would insist that we are not utopists but IDEALISTS. I know that few people see any difference, but there is in fact a huge gap between the two.

Let me please explain with an allegory: imagine a ship, in the middle of the ocean. Imagine this ship in a terrible storm, with huge threatening waves and dark clouds. On it, imagine a navigator. Now picture this: suddenly, a ray of light breaks through the clouds and disappears after a few moments. Then comes back, and disappears again, intermittently.

The utopist is the navigator who upon seeing the ray of light forgets almost automatically the steering wheel and gazes crazily at the sky, not hearing the shouts of his sailors who tell him “Captain! What are you doing!” and eventually leads the whole crew to ruin.

The realist is the navigator who even if he saw fifty rays of light considers them to be hallucinations and focuses solely on the steering wheel and the immediate dangers. If any sailor would mention to him that he saw something in the sky, the realist would reply “Grow up! These are legends for the foolish. Be pragmatic! We are alone, we have to manage on our own”. Eventually, without any referential point, that ship too will lose its way.

The Idealist we mentioned earlier is the navigator who has the capacity to both realize the blinking lighthouse and to keep steering the ship, using the light as a guide, ultimately brings his crew to safety.

All this is nicely said, and we are again under the risk of being vilified for theorizing, but then I strongly advise, before judging, to check the Idealists in action, through our Volunteer Team “AHMOSE” and through all what we freely provide at El-Madrasa.

Finally, there is a huge question to ask whenever the topic of “reality” crosses our way, a question that is much bigger than us: what is real? What is illusory? What do we call reality and how can we be sure we are not merely dazzled? This is not meant to entertain our minds or to play a shallow game of ideas, no, this is very serious, and I can tell you that only a Philosopher (i.e. an Idealist) can grasp the seriousness of this question: WHAT IS REAL?

In your attempt to answer it you will understand why a Philosopher is definitely not a utopist: on the contrary, he is the most aware person in any given society. And God knows we need aware people these days.

Marouan Moussa
Director of Serafis / El-Madrasa

So what is it that makes the Lotus so widely used?

It is said that Nature is made of 4 basic elements: earth, water, air and fire. The interaction between those elements among each other that strengthens or weakens a certain element is what is keeping this stable and harmonious balance that we observe in Nature (especially Nature without our human presence).

Anything that is of solid physical nature can be called earth, fluids and liquids that bring about life and express vitality signs can be called water, any gases and freely travelling etheric substances can be called air and finally anything that relates to this cosmic energy which comes from the sun to make shine the value and clarify the function is called fire.

If we observe how a Lotus exists in Nature, we come to see that it has roots deep inside the earth, a stem running upright inside the water and petals  rising above it in the air to open up to the light of the sun. The Lotus is hence a flower that connects all 4 elements together into a gracefully orchestrated Beauty.

But that’s not enough for it to consistently occupy such a high place for almost all civilizations known to us, especially for our ancestors, the Ancient Egyptians!

Something that puzzled us for a long time is a Lotus’ capacity to remain pure despite the conditions: no matter how filthy the soil, no matter how dirty the water and no matter how polluted the air is, the petals of the Lotus which open to the sun are always pure and unstained!

It is not until recently that modern scientists discovered the nanostructure of the petals of a Lotus flower which allow for any grains of dirt or drops of water to quickly roll off, always leaving the petals brightly white and uncontaminated.

And as was the case in many great traditions and civilizations, Nature was considered a wise Teacher, in which the Lotus flower was a symbol for those who manage to stand upright, grow pure and remain uncontaminated by the polluted surrounding.

So maybe, just maybe, the Lotus flower has a valuable teaching to offer us here. In fact, it teaches us that growing tall and reaching a state of beauty and purity has little or nothing to do with the external conditions of life (like the earth, water and air for the Lotus) and has more to do with our own choices, our views and our will to live a life that is consistent with those values that we hold dear and great.

A Lotus is hence the symbol for the Philosopher, the active Lover of Wisdom, the authentic Student of Life. The student who is free from laziness and greed constantly trying to make the best out of what is offered to him without complaining. He is capable of growing, flourishing and becoming a source of joy and inspiration to others around him exactly like a Lotus flower blossoming with its pure perfume and clean petals in the middle of a muddy puddle can make our hearts shine and our minds marvel at its wonder.

If a Lotus plant, so simple and undemanding can do it, then we sure have to try!

Noha Salem

What does it really mean to be a man?

First of all it’s important to clarify that what we are trying to define here is the concept of رجولة which is more of an attitude in life than the particularities of a gender.

Actually if we examine the English equivalent of the word, which is “Virility”, we will actually find that it stems from the Latin origin “vires”, which is the root for the word “virtue”. So maybe the origins of the word are carrying the message that, in fact, manhood cannot be separated from being a virtuous person. Not only this, but since being virtuous is not exclusive to a specific gender, then virility or رجولة actually concerns both, women and men.

So this means that everyone has a right to manhood; something which is, above all, determined by a virtuous attitude in life.

And what does it mean a virtuous attitude? Is it about being ‘good’ and not being ‘bad’? Well I wish it was that easy. How many times do we meet people who are seemingly very ‘good’ in appearance and speech while their actions happen to tell a whole other tale? How many times do we hear of beautiful principles and beautiful promises, of which very little is applied. Well, maybe virtue is above all coherence between principle and action. And still principles need to be defined, but this is a topic for another article.

So, in the end what will determine if the person is manly or not is how they always stand for their principles and to fight for a just cause. Don’t you notice the common Arabic root between رَجل (a man) and رجل (a leg)? Maybe originally it was meant that the man is the one who is capable to stand strong and stable.  It is not about showing strength, but about actually being strong inside and outside, in the face of adversity, and when everyone else is opposing without understanding.

I cannot help but remember the words of Rudyard Kipling in his beautiful poem ‘If’, which could be considered an authentic guideline for conduct in life:

IF you can keep your head when all about you

Are losing theirs and blaming it on you,

IF you can trust yourself when all men doubt you, [...]

Yours is the Earth and everything that’s in it,

And – which is more – you’ll be a Man, my son!

This is but an extract, while the whole poem holds many advices on how to lead a correct and stable life, i.e. a virtuous life. But if I may humbly modify the masterpiece of Kippling I would replace the last phrase with ‘you’ll be Ladies and Gentlemen, my children’, for, as we just said, what he describes is not exclusive to a particular gender but  is a teaching that is universally valid and valuable.

In fact, real manhood is what transforms women and men into Ladies and Gentlemen, who are examples of coherence, stability, decency and bravery.

AAA

By deciding to discuss openly the matter and by reformulating it as a question – the title of this Editorial – I wish to clarify our stance in that regard, and, instead of a hasty comment, I prefer bringing everything back to the actual scope of Philosophy, that is, the art of asking oneself the right questions.

An “amateur” (a word of French origin) is generally understood as someone who is involved in a certain activity while not being an expert in it and/or without having its corresponding qualifications. Amateurism thus points to the fact of performing an exercise or a work without being what people call “professional”. Etymologically though, “amateur” simply means “lover of”, from Latin “amare”, “to love”. And since Philosophy means “love of Wisdom”, from Greek “philos-sophia”, hence, at least on the paper, an “amateur of Wisdom” is in fact a Philosopher, a Lover of Wisdom.

The etymologies put aside, if by “amateur” one means that we are not experts nor do we have the right qualifications for teaching Philosophy, then I will have to ask this person the following: is there such a thing as a professional of Wisdom? Furthermore, can one teach Philosophy without being a Philosopher? And based on what then one becomes a Philosopher? Where and how would be obtained the corresponding qualifications, if any? Many people would be tempted to answer “in the Faculty of Arts, Philosophy Department”. But then is Philosophy limited to the academic sphere? Can one be restricted to love Wisdom at the University or in any other specific circles?

The ultimate consequence of practicing Philosophy, of loving Wisdom, is not to obtain degrees, nor to gain money, nor to fill one’s mind with useless theories, but to become – and I know this might be a surprise – a WISE PERSON. Just ask yourself: shouldn’t holding a PhD in Philosophy (the love of Wisdom) mean to be close to this condition (being a wise)? But if it was really so, where are all the wises who were produced by the Academic machinery? And even if we only talked of the students: where are those who graduated as true “lovers of Wisdom”? I don’t know about you, but for me, I didn’t see any of them yet.

On the other hand, if we were to look at the word “professional”, we would find out that it comes from “profession” (i.e. a paid job), thus meaning one who performs a work for a living. In the figurative sense, to be a “professional” today often means to put a fake smile on one’s face and hide what one has inside, good or bad, for fear of what others may think or out of pure interest. In short: it is to be a complete hypocrite.

Let us analyze the past 60 years and we will realize that “professionalism” has more dehumanized people than it has helped them: it is the reason why doctors think more of their bank accounts than about their patients, why pharmacists are actually supermarket owners, why technology has more value than science, why judges are often biased towards a political ideology, etc. The question here is thus very simple: is Philosophy an employment? Is it about hypocrisy? Is it dehumanizing? Is it a political orientation? Considering that it concerns itself with the search for truth and the meaning of the human being and the Universe, our answer is a fierce NO.

This accusation made against the Philosophers of being “amateur thinkers” or of “not being professional” is not new: Socrates, 24 centuries ago, had to face the same. In his epoch, arrogant intellectuals were known as the “sophists”: fake teachers, wrapped in the dirty robes of professionalism and hypocrisy, who sold their teachings and taught how to manipulate others through speech. They ended up murdering him.

And all this for what? Out of anger towards Socrates’ first wisdom: “I know that I know nothing”. By this, he clarified the most essential condition for learning: to constantly acknowledge one’s ignorance, in order to make way for knowledge. That is, to understand that the one who thinks he knows will always be hindered from further progress… A good vaccine against the pride of knowledge, but also a severe blow to the business of the sophists, for, how can one sell that which one does not know?

In conclusion, let it be known that we, the Philosophers of El-Madrasa, have absolutely no degrees of any kind in Philosophy and do not sell our teachings. We proudly learn, teach, support and propagate an unprofessional Philosophy, i.e. a Philosophy that is uncontaminated by the current corporate and political realms, a Philosophy without intellectual or social limitations, a Philosophy that is the inheritor of our Ancestors’ legacy, a Philosophy born in the light of Classical Thought and Timeless Wisdom, finally, a Philosophy in ACTION through Community Service, where deeds have as much value and clarity as our ideas.

Anyone is welcome to challenge what was just said. But please, let’s do this in the Socratic way: face to face, questioning courteously the ideas and the deeds. In the meanwhile, we continue our Work to save our country.

Marouan Moussa
Director of Serafis / El-Madrasa

المكان: مصر. الزمان: منذ بضعة آلافٍ من السنين. القصة: في يومٍ من الأيام، أشرقت الشمس بنورها الجذاب، وكان يبدو وكأنه يومٌ مختلف عن باقي الأيام، وكان ذلك واضحا ً في حال كبير الوزراء، حيث أنه استيقظ باكرا ً وارتدى ملابسه في استعجالٍ شديد، ثم اتجه مسرعا ً في اتجاه قصر الفرعون ليوقظه ويعرض عليه جدول أعماله اليوم.
ولكنه عندما وصل إلى القصر وجد الفرعون وقد استيقظ وارتدى ملابسه، التى كانت تمتاز بالجمال والبساطة. وكانت تعلو وجهه الابتسامة ويبدو عليه السعادة. فنظر إلى كبير الوزراء وقال له: “كيف حالك اليوم يا صديقي؟ ولم التأخير؟ ألا تعلم إنه اليوم الذى أنتظره كل أسبوع! إنه اليوم الذي أتفقد فيه أحوال المواطنين المصريين أبنائى، فأسير بينهم وأتحدث معهم وأسمع منهم أحوالهم؟”. فرد كبير الوزراء قائلا ً: “نعم أيها الفرعون، أعلم ذلك” الفرعون: “إذاً هيا بنا”.
فانطلقا في شوارع المدينة، وبينما كان الفرعون يتفقد أحوال المواطنين، اقترب أحدهم من الفرعون واستأذنه أن يسأله عن شيء ما، فأشار له الفرعون بالإيجاب. وكان هذا المواطن المصري ممن يرتادون مدرسة بيت الحياة.
فسأل:”يا فرعون مصر، لقد قرأت وسمعت كثيراً أثناء دراستي ببيت الحياة عن بعض النبوءات التي تتحدث عما سيؤول إليه حال مصرنا بعد آلاف السنين، حيث ستنقلب موازين العدل والأخلاق، وستصبح الأخلاق الحميدة مذمومة ومحل سخرية، وكيف سيرتضي أحفادنا بنظم وأساليب حكمٍ ليست منا بشيء ولا تنتمي لنا، بل وكيف ستتوه هويتنا، ونرتضي بهوياتٍ بعيدة عنا كل البعد. ليس ذلك فحب، بل سينسوننا، وينسون حضارتنا ويجهلون حكمتنا، بل وسينظرون لأعمالنا على أنها مجرد حجارة ورسومات جميلة بلا معنى. فكيف لهذا أن يحدث؟ كيف ينسون مصرنا؟!”
تبسم الفرعون ورد عليه قائلاً: “ليس ذلك فقط، بل سينسون معنى كلمة مصر نفسها. مصر، التي تعنى ذلك المكان الذى تذهب إليه لتجد الحضارة وتتعلم منها إذا أردت أن تبنى حضارةً في مثل قوتها وعدلها. بل سيصبح لقب فرعون يضرب به المثل في الظلم والجبروت.”

وهنا بدا على الشاب المصرى ملامح الدهشة الشديدة والاستغراب، وتحدث قائلاً: “آسف لمقاطعتك أيها الفرعون. وللللللكن كيف؟! فنحن نعلم أن الفرعون هو الأفضل بين الأفضل، وهو الأقرب لرؤية العدل في الكون وتطبيقه في الأرض، بل ونعلم كيف يتم انتقاؤقكم من بيوت الحياة، لتتدرجوا في مختلف أنواع المعرفة بداية بمعرفة النفس أولاً معرفة عميقة ومروراً بالعلوم الأخرى والاختبرات العديدة حتى يتم إختيار الأفضل من بينكم ليكون الفرعون. فكيف يا فرعون مصر ينسون ذلك؟ كيف؟”
ورد الفرعون في رزانة: “إن الرد على أسئلتك كلها يكمن في إجابة واحدة وهي: عدم الاكتراث بالعمل بالحكمة أو تحقيق المعنى. فإنهم لن يكترثوا بالنظر وراء معنى كلمة “فرعون”، وهى تعنى المكانة العظيمة، وعلى من يصل لهذه المكانة أن يكون جديراً بها. فإنها لا تعني الرجل العظيم، بل هى المكانة العظيمة التي تنتقي الأنسب والأجدر بها، وذلك عبر العديد من الاختبارات والإغراءات والامتحانات في كل مناحي المعرفة بدايةً بأهمها على الإطلاق وهى معرفة الذات كما ذكرت، فكيف نحكم الناس ونحن غير قادرين على أن نحكم أنفسنا أولاً!”

“أما عن انقلاب موازين العدل والأخلاق، فهى نفس الإجابة، وهى نتيجة طبيعية نظراً للبعد عن الحكمة والمعنى. فإياك أن تظن أن الحكمة تموت أو تنتهى، فهى دائماً موجودة ولكن هم الناس من ينسونها ولا يكترثون للبحث عنها. وهذا هو واجبنا اليوم! أن نهتم بنقل الحكمة والمعرفة، فتارةً نجسدها في مبانينا ورسوماتنا وتارةً في رموزنا، حتى يجدها من يبحث عن الحكمة والمعنى. وبذلك أتمنى أن أكون قد أجبت على سؤالك يا بني.”

” فإنها مصر من بدأت الحضارة، وهى مصر أيضاً التى ستبدأها من جديد. فإني أوصيك يا بني وأوصى نفسي ووزرائي ومسؤوليّ قبلك ألا ندخر جهداً في استيعاب الحكمة التى تركها لنا أجدادنا استيعاباً جيداً والعمل بها، ولا نهمل في اتقان نقلها وتسليمها من جيل إلى جيل، حتى ينتفع بها من يأتي من بعدنا. هذه هى رسالتي لك، نعم أنت، يا من تقرأ هذه السطور، أيها المصري الهمام، فانهض وانفض تراب الركود، واذهب للبحث عن الحكمة التى تركناها لك، فهى أمام أعينك، ولكن، هل أنت مستعد؟ وهل تنظر عن كثب؟”

هذه هى الرسالة التى تركها لنا أجدادنا، فلا تقف أمام هذه النبوءات متعجباً، فلقد وقفنا المئات من السنين أمام آثارهم ورسوماتهم متعجبين، فكم من الوقت أنت مستعدٌ لتضيعه في العجب؟
بل اعمل بما فيها وانهض للبحث عن هذه الحكمة، فإن الحكمة لا ترد من يبحث عنها بجد واجتهاد خائباً أبداً. فإن بيوت الحياة دائماً موجودة، ولكنه اختيارك، إن كنت تريد أن تجدها، أو تظل متعجباً!

محمد جودة