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Quote by Daeng Ramliakil

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Yang Terbunuh: Islam

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Daeng Ramliakil

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“It is hard to understand how a compassionate world order can include so many people afflicted by acute misery, persistent hunger and deprived and desperate lives, and why millions of innocent children have to die each year from lack of food or medical attention or social care. This issue, of course, is not new, and it has been a subject of some discussion among theologians. The argument that God has reasons to want us to deal with these matters ourselves has had considerable intellectual support. As a nonreligious person, I am not in a position to assess the theological merits of this argument. But I can appreciate the force of the claim that people themselves must have responsibility for the development and change of the world in which they live. One does not have to be either devout or non devout to accept this basic connection. As people who live-in a broad sense-together, we cannot escape the thought that the terrible occurrences that we see around us are quintessentially our problems. They are our responsibility-whether or not they are also anyone else's. As competent human beings, we cannot shirk the task of judging how things are and what needs to be done. As reflective creatures, we have the ability to contemplate the lives of others. Our sense of behavior may have caused (though that can be very important as well), but can also relate more generally to the miseries that we see around us and that lie within our power to help remedy. That responsibility is not, of course, the only consideration that can claim our attention, but to deny the relevance of that general claim would be to miss something central about our social existence. It is not so much a matter of having the exact rules about how precisely we ought to behave, as of recognizing the relevance of our shared humanity in making the choices we face.”

FreedomResponsibilityDevelopmentEconomicsAmartya SenSocial Commitment
Book:Development as Freedom
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“Sen’s concerted attempt to puncture the claim of Hindu civilisation sometimes assumes laughable proportions. Panini, the great grammarian, who lived in the fourth century BCE was, he says, an Afghani, because his village was on the banks of the Kabul River!46 Does Sen not know that at that time, large parts of modern Afghanistan were part of an Indian empire and closely integrated with Hindu civilisation? By using current political frontiers to categorise one of the greatest Sanskrit scholars as a foreigner seems to be a desperate attempt to devalue our indigenous culture merely because it would enable the ‘Hindutva movement’ as he calls it, to ‘glorify’ it. He considers it ‘convenient’ for Hindu zealots that even cultural theorists like Samuel Huntington describe ancient India as a ‘Hindu civilization’, but is adamant in maintaining that India was not a ‘Hindu country even before the arrival of Islam’.”

IndiaAmartya SenMoron LeftistsPanini
Book:Echoes of Eternity: A Journey Through Indian Thought
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“...the vast majority of these [dissociative identity disorder] patients have subtle presentations characterized by a mixture of dissociative and PTSD symptoms embedded with other symptoms, such as posttraumatic depression, substance abuse, somatoform symptoms, eating disorders, and self-destructive and impulsive behaviors.2,10 A history of multiple treatment providers, hospitalizations, and good medication trials, many of which result in only partial or no benefit, is often an indicator of dissociative identity disorder or another form of complex PTSD.”

Mental IllnessPsychiatryDissociative Identity DisorderDissociationMultiple Personality DisorderDissociative DisorderDissociativeComplex PtsdMpdMisdiagnosisPsychiatric DrugsPosttraumatic
Author:Bethany L. Brand
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