Antoine Archange Raphael
· Les sources de valeurs
· The sources of values
· Food for thought
· Matière à penser
· A stranger's wonderful chronicles, Book 2
· Les merveilleuses chroniques d'un étranger, Livre 2
· Marcel, the young positive mind, Book 2
· Marcel, le jeune esprit positif, Livre 2
· Derrick, le sage adolescent et son association salvatrice
· Victimes de la tyrannie des instincts
· La signification de la justice dans Vaudou, dans les limites de la loi
· L'harmonie et le contraste, l'atout féminin
· The female element in Harmony and Contrast, the female impact, by Antoine
· The essential role of requited love in Ninny's home, the confrontation
· Le rôle primordial de l'amour partagé dans la maison de Nini, la confronta
· L'âge énigmatique de Marcel, dans Marcel, le jeune esprit positf
· La signification de Le drame haïtien, une tournure inquiétante de l'histoi
· The meaning of The Haitian drama, history taking the wrong turn
· The meaning of philosophy in Mutual discovery, at the end of the tunnel
· La signification de la philosophie dans La découverte mutuelle, au bout du
· Le mariage
· Autre que je suis
· La belle Jasmine
· Sunset in N'kamba
· Un coucher de soleil à N'kamba
· Un simple geste
· A simple gesture
· A moment of silence
· Une minute de recueillement
· Other than I
· Where to find new editions of my works
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It's the story showing the road to racial harmony.
Racial conflicts, more than ever, are in full swing and stir up human relationships. However, Bernard and Marie manage to change their nascent hatred to harmony, mutual discovery and love. To reach such positive outcome, they agree to talk about existential conditions.
The world seems to be moving fast, as evidence by the advancement of science and technol¬ogy that work wonders in areas such as telecommunication, transportation, entertainment, habitation. Yet, we are losing heart; people betray bitterness and discontent (if not despair).
It is not necessary to make extensive investigations to realize that humanity, wherever it is on this planet, shows a certain loss of direction, a certain perplexity and doubt about the ideal of civilization we talk so much about. Indeed, the notion of civilization should presup¬pose better relationships, more objectivity in the han¬dling of common interests, an atmosphere of goodwill and humaneness.
However, instead, all over the world, unfortunate, indeed unthinkable situations follow one other (continu¬ously). They derive from various sources such as hatred, wars, poverty, lack of concern, ignorance and prejudice. If these situations differ from one other in nature and consequences, they all are revealing the wickedness of our time; they are all showing a widespread tendency toward minimizing, cheapening human nature and reducing it to a mere thing.
If all this saddens us, we should have no surprise at it. In fact, it seems that through history, the human administration or policies have never been wise enough, compassionate and anxious to make life pleasant for the masses. These have always cried for justice, for decent treatment, for (sometimes) the acknowl¬edgment of their existence. They have shown their willingness to be content with the satisfaction of their common and basic needs. They have expressed their desire to follow anyone who could be humane enough to help them guaranteeing these simple necessities of life; but in vain. Despair has hit them hard, year after year, century after century, since the outcome of Homo Faber and Homo Sapiens, to the present era. The equation has never changed: a handful of people seize the power and wealth, while the masses keep living in filth.
However, things could have been worse, through generations, without the periodic recurring visions of hope embodied in the person of a handful of great minds.
These great human beings, along with philanthropists of all races and backgrounds, have shaped our lives. They paved the way to new and better modes of actions. They also transcend our natural bent towards prejudgments. They have never stopped reminding us of the manner in which we should or ought to behave and treat each other. They are the embodiment of straightforwardness, compassion and determination. They are examples of greatness. Our youngsters should show interest in knowing about them and try to emulate them.
Reviews for "Mutual discovery, at the end of the tunnel"
|Reviewed by Antoine Raphael
|The meaning of philosophy
In “Mutual discovery, at the end of tunnel”
A novel by Antoine Archange Raphael
Marie and Bernard are very grateful to philosophy; for, thanks to it, they have forgotten their hatred to the alluring nature of a good philosophical dialogue.
Indeed, Marie and Bernard have just discovered that, like music, philosophy is a universal language.
In other words, philosophy, despite the staggering multiplication of means of entertainment, has never stopped being an activity so natural that Karl Jasper states that it is accessible to everybody.
Overall, philosophy does not develop without any contact with the outside world.
Actually, it is set in motion by the elements of reality.
All around the philosopher real people exist, who are not figments of his imagination. A great majority of them suffer want. Others manage and hold on to their dreams in the bosom of society. Others accumulate great wealth and ensure inordinate power. Knowledge widens intellectual and technological horizons, next to civil and international wars, crimes, injustice, and dire poverty. On the one hand, the picture of the space shuttle, a billion dollar project, shines on the televised media; on the other hand, the picture of long lines of people with empty boxes saddens, awaiting free food. On the one hand, governments, with an array of experts, make people’s life hell; on the other hand, one individual tries to be a solace to millions of people throughout the planet.
A very pressing imbroglio draws the philosopher’s attention. Thus, his observations do nothing but awaken his readers and listeners’ awareness of what has been vague in their mind or not limpid enough.
For the sake of argument, Bernard and Mary, throughout their dialogue raise some of the questions capable of setting philosophy in motion.
Why are there so many unsolved problems on our planet, while science proclaims a high degree of sophistication? While scientific methodology has acquired broad acceptance in other spheres of human activities?
How can we explain people’s sufferings, while various types of alleged revolutionary thoughts have reached the remotest places in the world, thanks to the means of communication advancement?
How can we comprehend the widespread animosity, while religious sects and other moralizing groups have been spreading precepts of social graces or manners throughout the world?
Why are there so many problems on our planet, despite our claims to have reached a high level of civilization?
Have we really made any progress in the field of morality, religion, science, art and philosophy? If yes, what is it? If no, then we must conclude that human nature is a mystery. Are we the slaves of our brains, to such a part, we wouldn’t hesitate to cause so many tragedies throughout the planet? Is there anything to do to orient the power of our brains toward constructive actions?
For, Bernard and Marie cannot conceive of these manufactured calamities without picturing the cerebral processes leading to them: their conception, the possible deliberation on them and their execution. How can we stop, some point in time, to carry out our deadly endeavors?
We understand the kind of mixed reception received by the philosopher, a “perpetual worrier” : some warmly welcome him; others loath him; many think he is crazy.
Marie and Bernard, after raising these troubling questions, draw the conclusion that their personal disagreement, compared to the world miseries, represents a trifle. Thus, at the end, they fall in love.
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