jeudi 30 octobre 2014

Dooyeweerd: Cha tèid càil air chall ann an Crìosd

Jan Davidsz. de Heem, "Triopall le Blàthan is Measan"

     Cha tèid càil san t-saoghal Dia-àicheil seo air chall ann an Crìosd. Chan eil pàirt sam bith de fhànas, chan eil beatha thìmeil sam bith, chan eil gluasad tìmeil no lùths tìmeil, chan eil cumhachd, gliocas, maise, gràdh, creideamh no ceartas sam bith as urrainn dhan t-saoghal pheacach a chùmail mar shealbh aige fhèin as aonais Chrìosd....Tha e gu tur taing do ghràs coitcheann Dhè ann an Crìosd gu bheil meadhanan sam bith air am fàgail san t-saoghal thìmeil a chur an aghaidh neart sgriosail nan eileamaidean a fhuair ma sgaoil; gu bheil meadhanan ann fhathast a bhith strì an aghaidh galair, gu bhith bacadh thinneasan-inntinn, gu bhith cur smaoineachaidh loidsigich an gnìomh, gu bhith sàbhaladh leasachaidh chultaraich bho dhol sìos ann am buirbe mi-chneasta, gu bhith ag altram cainnt, gu bhith gleidheadh comas a' chonaltraidh shòisealta, gu bhith seasamh an aghaidh mi-cheartais, agus mar sin air adhart. Tha na nithean uile seo mar thoradh air obair Chrìosd, fiù 's mas do nochd E air an talamh. Bhon toiseach sheall Dia air A chruitheachd leagte ann an solas an t-Slànaigheir."
(Herman Dooyeweerd, A New Critique of Theoretical Thought, Vol II p 34)
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‘Googly Gaeilge’ agus ‘Bí uisce cliste’

‘Googly Gaeilge’ agus ‘Bí uisce cliste’
FRIOTAL – Is é an donas ar fad mar atá Google Translate i ndiaidh greim gnáis a fháil ar eagraíochtaí na hearnála poiblí. Dar leo gur Dia a chuir chucu an bréagán seo le go mbeidh siad ábalta tic a chur i mbosca an dátheangachais

Antain Mac Lochlainn (Deireadh Fómhair 30 2014)

Is é mo laoch Ivan Connaughton, iarrthóir Fhianna Fáil san fhothoghchán i Ros Comáin/Liatroim Theas. Chuir fuarchúis agus faillí an Rialtais a oiread sin feirge air gur chuir sé peann le pár, nó méar le méarchlár, agus chuir a racht de go fileata:
Tá an teanga neamhaird a léiríonn an easpa measa críochnaithe tá sé ar siúl i ag an rialtas. Mar shampla, a cheapadh mar Aire Gaeltachta Joe McHugh, TD, nach bhfuil líofa sa Ghaeilge, bhí nach bhfacthas riamh roimhe.
Gearán faoi lagchumas Gaeilge a scríobhadh i mBéarla (is cosúil) is a cuireadh trí inneall aistriúcháin Google – is i ré na hiar-íoróine a mhairimid gan amhras.



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jeudi 23 octobre 2014

Ionsaí Ottawa: ‘Athraíonn seo beagnach achan rud’

Ionsaí Ottawa: 
‘Athraíonn seo beagnach achan rud’
I ndiaidh eachtraí an lae inniu i gCeanada tá an phríomhchathair ina cíor thuathail go fóill. 
Tuairisc ó Ottawa.

Aralt Mac Giolla Chainnigh 
(Dé Céadaoin, Deireadh Fómhair 22 2014)

Tá tuairisceoirí de chuid Bhardas Chraolachán Cheanada (CBC, Canadian Broadcasting Corporation) ag maíomh anocht go “n-athraíonn sé seo beagnach achan rud”.

Ag 9:52 r.n. inniu léim fear óg amach as gluaisteán i lár na cathrach, agus scaoil sé urchar trí bhrollach garda ag séadchomhartha cogaidh i gceantar Chnoc na Parlaiminte.

Fuair an garda bás san ospidéal go luath ina dhiaidh.  Rith an fear gunna ansin go gluaisteán eile, agus thiomáin sé leathchiliméadar siar go Tithe na Parlaiminte.  Bhrúigh sé a bhealach isteach trí dhoras iontrála  a bhí faoi dhianslándáil, agus lámhaigh garda agus duine eile sular mharaigh an Sáirsint Eagair...



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mercredi 22 octobre 2014

Beart de réir briathair is gá a dhéanamh

Beart de réir briathair is gá a dhéanamh
Ní fiú tada ‘ fearg’ na nGael má chaitear ar na meáin shóisialta nó ar stól an bheáir í. Stopaimis ag gearán nach n-aithníonn an Stát muid nuair nach n-aithníonn muidne muid féin – agus fágaimis Ballydavid, Spiddle agus Gortahurk san áit chéanna ar fhág muid Kingstown, Philipstown agus Maryborough.


Maitiú Ó COIMÍN (Deireadh Fómhair 22 2014)

Tharraing an dá alt a d’fhoilsigh Tuairisc.ie ar thorthaí phobalbhreith Millward Brown inné go leor cainte ar na meáin shóisialta agus, go deimhin, ar na meáin thraidisiúnta. An t-alt a léirigh go raibh sé i gceist ag an Aire Iompair, Paschal Donohoe, ‘athbhreithniú’ a dhéanamh ar chinneadh a réamhtheachtaí go gcuirfí an Ghaeilge ar comhchéim leis an mBéarla ba mhó a tharraing aird na ndaoine – agus bhíodar ar buile faoi.

Lasadh Twitter agus Facebook le fearg na nGael faoin gcinneadh seo agus caitheadh go leor ama ag cáineadh an Rialtais agus ag tabhairt amach.

Ach i ndeireadh na dála, ní fiú tada an fhearg seo má chaitear ar na meáin shóisialta nó ar stól an bheáir í. Ach sin an cur chuige atá ag formhór na nGael: ag gearán go glórach agus ansin ag suí ar a dtóin gan mórán eile a dhéanamh. Mar a dúirt an fear fadó, beart de réir briathair is gá a dhéanamh.



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Guthán cliste Anne Frank

Guthán cliste Anne Frank
Ní comhtharlúint é go bhfuil an focal ‘líon’ san fhocal ‘idirlíon’.

Alex HIJMANS (Deireadh Fómhair 22 2014)

Cuimhním go rialta ar thaispeántas idirghníomhach ar fhreastail mé air ag ionad Anne Frank in Amsterdam i samhradh na bliana 2008. Ní faoin Uileloscadh a bhí an taispeántas sealadach seo, ach faoi shaoirse phearsanta an duine.

Mar chuid den taispeántas, bhí ar an lucht féachana vótáil i bhfábhar nó i gcoinne ráiteas áirithe a teilgeadh ar scáileán mór. Bhí an vótáil discréideach go maith, le cnaipí nach bhfeicfeadh do chomharsana. Cúpla soicind i ndiaidh na vótála, teilgeadh an toradh ar an scáileán.

Seans nach bhfuil áit níos fearr ar chlár na cruinne ná ionad Anne Frank chun teacht ar thuairim choitianta dhomhanda faoi cheisteanna conspóideacha an tsaoil.

...Seo ceann de na ráitis a cuireadh os comhair an lucht féachana randamach, idirnáisiúnta seo an lá ar thug mé féin cuairt ar an taispeántas:
‘Ba cheart geataí fíorúla (virtual gates) a chur i bhfeidhm ag imeall na gcathracha móra a choinneodh súil ar gach duine a théann isteach agus amach.’
Vótáil mé féin i gcoinne an ráitis, ach vótáil seasca faoin gcéad den slua – tuairim is leathchéad duine a bhí i láthair – ina fhábhar. Arís is arís eile, bhí céatadán ard den slua sásta sciar suntasach dá saoirse phearsanta a ghéilleadh ar mhaithe lena sábháilteacht.



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mardi 21 octobre 2014

Gaeilge+Gàidhlig = Eadar-Ghaeilg?

Pléann Ciarán Dunbar na féidearthachtaí maidir le droichead tuisceana a thógáil thar Shruth na Maoile, agus fiafraíonn sé an féidir canúint, lena mbeadh aon duine in ann gach Gael eile a thuiscint, a thógáil?
“Gaedhilg Cho-Choitcheann? An urrainn/féidir dóigh scríobhaidh/scríobhtha Gaedhilge bh(e)ith ann a thuig(f)eas Éireannaich agus Albannaich? Tha barail/baramhail agam mun/fán chúis, ach chan eil me deiseil/réidh fhasast/go fóill airson am foillseachadh/lena bhfoillsiughadh.”
Tá an friotal cainte thuas tógtha ó shuíomh idirlín an Dr. Ciarán Ó Duibhín atá ina shaineolaí ar Ghaeilge Uladh agus ar Ghaeilge na hAlban araon. Ó léigh mé an ráiteas sin den chéaduair, is iomaí uair a rinne mé mo mhachnamh ar an cheist chéanna.

...Mar sin de, arbh fhéidir ‘Eadar-Ghaeilg’ a chruthú idir an Ghaeilge agus an Ghàidhlig?Go dtí seo níl an oiread daoine ar an eolas faoin choincheap, agus roinnt daoine ar luaigh mé leo é measartha diúltach faoi, ach cha raibh sé i gceist agam caitheamh anuas ar chanúint ar bith – bhí mé ag smaoineamh ar dhroichead tuisceana a thógáil.
Léigh an tAlt iomlán
NÓS
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An tAontas Eorpach ag lorg aistritheoirí Gaeilge

Wiki
An tAontas Eorpach ag lorg aistritheoirí Gaeilge
Tá dea-scéala ann d’aistritheoirí Gaeilge. Tá Ard-Stiúrthóireacht Aistriúcháin an Choimisiúin Eorpaigh ag iarraidh aistritheoirí a earcú ar chonarthaí sealadacha a mhairfidh trí bliana ar a mhéad. Sa Bhruiséil a bheidh na haistritheoirí ag obair. Foilsíodh an Glao ar Iarratais Dé Luain an 6 Deireadh Fómhair 2014 agus tá go dtí an Aoine an 14 Samhain 2014 ag daoine chun iarratas a chur isteach.

Tá dálaí maithe oibre agus tuarastal an-mhaith (breis agus €4000 sa mhí) ag gabháil le post mar aistritheoir sa Choimisiún Eorpach.

Is í an Bhruiséil ardchathair na hEorpa. Tá sí faoi fhad uaire go leith den Fhrainc agus den Ísiltír. Ní fada uaithi Lucsamburg ná an Ghearmáin ach a oiread, agus an té ar maith leis an traein mhear ní fada uaidh Londain. Tá seirbhís laethúil eitiltí díreacha idir Aerfort Bhaile Átha Cliath agus an Bhruiséil.

Cathair ilteangach, ilchultúrtha is ea an Bhruiséil. Thar aon ardstiúrthóireacht eile sa Choimisiún is é a dhála céanna sin ag Ard-Stiúrthóireacht an Aistriúcháin é, tharla go bhfuil lucht labhartha 24 theanga oifigiúla an Aontais Eorpaigh, agus tuilleadh, cruinn in aon ardstiúrthóireacht amháin. Parthas is ea é ag an té ar suim leis teangacha.

Luaitear sa Ghlao ar Iarratais na cáilíochtaí a chaithfidh bheith ag iarrthóirí. Bheadh taithí ar an aistriúchán (taithí a bhfuil fianaise uirthi), cáilíochtaí i dteangacha nó cáilíochtaí san aistriúchán, ina mbuntáiste; ach ní gá d’iarrthóirí cáilíochtaí acadúla san aistriúchán a bheith acu.

Iad siúd a bhfuil mianach aistritheora iontu, moltar dóibh an Glao ar Iarratais thíos a léamh.

Ní foláir na hiarratais bheith istigh faoin Aoine an 14 Samhain 2014.

An glao ar iarratais:

http://ec.europa.eu/dgs/translation/workwithus/staff/temporary/documents/call_temporary_translator_irish_ga.pdf

Tuilleadh eolais:

Físeán – spléachadh ar shaol an aistritheora sa Choimisiún Eorpach: https://www.youtube.com/watch?v=nkEJza_pd0o

Facebook: https://ga-ie.facebook.com/aistritheoir

Twitter: @translatores https://twitter.com/translatores (#aistritheoir)

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samedi 18 octobre 2014

McEwan ar a sheanléim arís

McEwan ar a sheanléim arís
Tá úrscéal nua Ian McEwan tarraingteach agus tá an t-uafás ábhar machnaimh ann
The Children Act
Ian McEwan
(Jonathon Cape €17.99)
LÉIRMHEAS: BREANDÁN DELAP 
(Deireadh Fómhair 18, 2014)
Seo é an triú húrscéal déag atá scríofa ag Ian McEwan agus níl dabht ar bith ann gurb é an ceann is fearr a tháinig óna pheann bisiúil le tamall de bhlianta anuas.

Léigh an léirmheas iomlán
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mercredi 15 octobre 2014

Cad a tharla dom? - Michael Ignatieff agus an Fortuna Fuarchúiseach

Cad a tharla dom? - Michael Ignatieff agus an Fortuna Fuarchúiseach
John Paul McCarthy

‘Thig an fhírinne amach ar deireadh’ a bhí mar sheanfhocal sa teanga seo chomh maith le teangacha eile. Bhí John-Paul Mc Carthy ag léamh cuntas amháin den chineál sin ó láimh an Cheanadaigh, Michael Ignatieff.

Ní minic a fhoilsítear leabhar a bhaineann le botúin agus le teipeanna an údair féin. Sa rannóg liteartha chúng sin, rannóg na mbotún, d’fhéadfaí Henry Adams a lua. (Agus é ag cuimhneamh ar na laethanta a chaith sé mar iriseoir óg, scríobh “the chances of ending in the gutter were, at best, even”). Rinne an scríbhneoir Astrálach Don Watson iarracht speisialta teip a fhostóra Paul Keating san ollthoghachán i 1996 a mhíniú freisin ina Recollections of a Bleeding Heart: A Portrait of Paul Keating PM. Chuir Watson an milleán ar lagar spride Keating fé 1996 mar aon lena mhórtas pearsanta agus a easpa smachta. (“Paul Keating is a kind, charming and very intelligent man who would risk his own life to save yours or to get an unwanted crease out of his trousers”). Agus fuarthas mea culpa eile ó Robert Mc Namara, iar-rúnaí cosanta le linn ré Kennedy agus Johnson, ina leabhar, In Retrospect, ach go háirithe ó thaobh Vítneam de. (“We were wrong, terribly wrong…”).

Anois, is féidir linn iarracht eile a chur isteach sa rannóg liteartha seo, ’sé sin Fire and Ashes: Success and Failure in Politics (Harvard U.P.) ó Michael Ignatieff. Scoláire, iriseoir agus pearsa teilefíse sa Bhreatain sna hochtóidí is ea Ignatieff, ach ball d’uaisleacht pholaitiúil Cheanada is ea é freisin.

Leugh an t-aiste slàn
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mardi 14 octobre 2014

Am Mèatraigs, An Coinean Geal, Karen Armstrong, Kant, Attenborough, Kurosawa

(Nochd an t-aiste seo an tòiseach ann an 2009 air Gobha-uisge ri Plubraich)
Neo na shuidhe air beulaibh Mhorpheuis Mhòir mu dheireadh thall. Morpheus a' labhairt ris:
I imagine, right now, you must be feeling a bit like Alice, tumbling down the rabbit hole?  ...Unfortunately, no one can be told what the Matrix is. You have to see it for yourself. ("The Matrix", film le Larry and Andy Wachowski) 
Tha taghadh cruaidh cunnartach aig Neo. Eadar pile ghorm is pile dhearg:
You take the blue pill and the story ends. You wake in your bed and you believe whatever you want to believe. You take the red pill and you stay in Wonderland and I show you how deep the rabbit-hole goes. 
Tha fhios gur ann bhon leabhar fhìor-ainmeil "Alice in Wonderland" le Lewis Carroll a tha na bràithrean Wachowski air iasad a ghabhail an seo. Mar a thachras e, tha mi leughadh aig a' cheart àm sàr eadar-theangachadh dhen dearbh leabhar seo dhan Ghaeilge. "Eachtraí Eilíse i dTír na nIontas" an t-ainm a tha air (Evertype, 2007). Tùs-dhealbhan John Tenniel na bhroinn:

Is e Nicholas Williams a rinn an t-eadar-theangachadh:
Nuair a bhain an Coinín uaireadóir as póca a veiste gur fhéach air, agus gur dheifrigh ar aghaidh, léim Eilís ar a cosa, mar taibhsíodh de láithreach nach bhfaca sí riamh coinín a raibh póca veiste aige nó uaireadóir le baint amach as. Bhí an fhiosracht á loscadh fad is a bhí sí ag rith trasna na páirce ina dhiadh. Ar ámharaí an tsaoil bhí sí díreach in am chun é a fheiceáil ag deifriú isteach i bpoll mór coinín faoin gclaí.
Lean Eilís síos an poll é ar a bpointe, gan smaoineamh ar chor ar bith conas a thiocfadh sí amach as.
Bhí an poll coinín ag dul ar aghaidh díreach go ceann tamaill; ansin bhí log tobann ann, chomh tobann sin nach raibh deis aici smaoineamh ar í féin a chosc sular thosaigh sí ag titim síos tobar fíordhomhain. (
"Eachtraí Eilíse i dTír na nIontas", le Lewis Carroll, Eadar-th. le Nicholas Williams. Evertype, 2007)  
   
Is ann an cois phuist-d bhom charaid Dòmhnall ann an Dùn Blàthain a thàinig na co-cheangalan shuas dham chuimhne. Sgrìobh Dòmhnall:
I've also read the Karen Armstrong/Richard Dawkins interviews. I must say I like Karen Armstrong and find her mythos/logos distinction persuasive. I was a bit surprised by your objection to her, remembering that you were antipathetic to logical positivism.
Nise, feumaidh mi aideachadh gun tog seo ceist nam inntinn, oir gu dearbh cha robh mi mothachail gu robh beachd agam idir air Karen Armstrong. Gun luaidh air a' bheachd ud a thoirt seachad do dhuine sam bith. Ach leis an aois a tha mi, 's mi a tha fàs cleachdte ri dearmad inntinne. Air trac-fuaime Frangais a' film " RAN" ("Mi-Rian") le Akira Kurosawa, is e freagairt os ìosal a' mhic san èideadh gorm mu cho-dhùnadh cas athar: "La vieillesse est un naufrage"!

 Uime sin ghabh mi sgrìob air ais tro sheann phuist-dealain. Siod e. Air a' cheann thall bhuail mi air fear a chuir mi bhuam (o chionn trì mìosan) air a' chuspair seo. A-rèir coltais bha beachd dha-rìribh agam air Karen Armstrong. Agus seo dhuts e, ma-tà (cha mhòr a' cheart cho ùr dhòmhsa 's a tha e dhutsa!):
Karen Armstrong seems to me to be simply reiterating Kant's "phenomenal/ noumenal", "fact/value" distinction, transmitted via the late Stephen Jay Gould's idea of "non-overlapping magisteria" ("NOMA"). She says "Religion was not supposed to provide explanations that lay within the competence of reason". Thanks, Karen. And since by definition your claim (rather neatly) cannot be rationally challenged, I guess that's an end to any argument. And those of us who dwell beyond the Pale of reason should take your advice and "direct our attention away from the idols of certainty and back to the 'God beyond God.'". Of course your own certainty could never be characterized as an "idol", because your certainty, unlike ours, is based on reason. As is of course Professor Dawkins "physics-reductionist" certainty which, it must be said, seems even more certain than your own certainty. And therefore more rational and less idolatrous. Am I getting the hang of this?
Ach saoil an robh mi fhathast ag aontachadh rim bheachdsa? Lorg mi agus leugh mi an t-aiste air loidhne a-rìst:
Man vs. God: Karen Armstrong says we need God to grasp the wonder of our existence

An-uairsin sgrìobh mi air ais gu Dòmhnaill còir:
I confess I had no recollection of having an opinion about Karen Armstrong. But in the light of your comment I searched back through my mail and found the link to the article which had triggered my comment (subsequently forgotten!). I have just now read the article again and find I am of the same opinion as I expressed then. More so if anything. Contra Karen, it is Darwinism which is the mythos, the unscientific belief-system. That's the point. Darwinism is not history. It is not science. It is philosophy. It is dogma. It is the prevailing paradigm which most scientific academia have internalized. A kind of corporate delusion. An intellectual, or rather, a visceral, spell. Commitment to it precedes, rather than arises from, research. Research which questions it will not receive funding, and should a paper be written it will not be published. Because of the bullying and hysteria and professional pressures incurred. [Leugh "Peer Review, Publication In Top Journals, Scientific Consensus, And So Forth"le Robert Higgs. Leugh "Creationism, Science and Peer Review"le Andrew Kulikovsky] Logic and rationality, requiring as they do the equal ultimacy of unity and diversity, are utterly dependent on the Trinity [Leugh Cornelius Van Til]. Christ is the Logos, the Truth, Actuality, Factuality, Reality. How else can I say it? How else can I honour my Lord? Christ is not a projected "mythos" but the Definer. The Meaning-Giver. Physicality belongs to Him. Science belongs to Him. There is no Science without Him. Whatever scientific truth Karen Armstong or Dawkins discovers comes by common grace from Christ. There is no other source. Logic has no other source. How else can I say it? Karen Armstrong is Kantian (whether she realizes it or not - and I am sure she does). Kant, in an attempt to save humanistic science, came up with a division between on the one hand external scientific rational historical fact (ie phenomena), and on the other hand internal subjective religion, values, morality (ie noumena). This was more recently reformulated by Stephen Jay Gould's NOMA framework (Non-Overlapping Magisteria). Karen Armstrong's article amounts in the end to a self-serving historical revisionism to escape the claims of the Biblical God, the Living God, on her life. She, Dawkins, Kant, Gould, and all the rest of us will stand one day before the Creator and Judge of the Heavens and the Earth to give account for every careless word we have uttered. Every knee will bow to Him. Every tongue confess Him as Lord.
Dè bu chiall dhomh nuair a sgrìobh mi "Commitment to it [Darwinism] precedes, rather than arises from, research."? Is ann a-mach air ro-bharailean a tha mi. Bun-sheasamh a tha aig a h-uile mac màthar dhinn mar bhunait ar cuid loidsig. A rèir coltais, ge-tà, chan ann tric a bhios luchd-saidheans fiosrach gu bheil buaidh dhomhainn aig an leithid air an smaoin. Ach bha an t-Ollamh Richard Lewontin, an gin-eòlaiche agus bith-eòlaiche èabhlaideach ainmeil, fèin-mhothachail gu leòr gus a fheallsanachd fhèin aithneachadh, agus onorach gu leòr gus a ro-bharail fhèin fhoillseachadh:
‘We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism.
    It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is an absolute, for we cannot allow a Divine Foot in the door.
    The eminent Kant scholar Lewis Beck used to say that anyone who could believe in God could believe in anything. To appeal to an omnipotent deity is to allow that at any moment the regularities of nature may be ruptured, that Miracles may happen.’ (Richard Lewontin, 
Billions and billions of demons, The New York Review, p. 31, 9 January 1997.)
(Bithidh an Crìosdaidh a' faighneachd sa bhad: Cò as a tha cunbhalachd na cruitheachd ag èiridh ach bhon Chruithear?) Seo againn cnag na cùise, ma-tà. Tha loidsig a' leantainn air ro-sheasamh ar cridhe, is e sin, air ar "prior commitment". Tha Lewontin ri mholadh airson ionracais inntleachdail sa chùis seo. Chan eil a' mhòr-chuid de dhaonnairean (humanists) a' toirt seo fa-near. Tha iadsan a' dèanamh a-mach gu bheil an cuid bheachdan stèite air loidsig mar nì a tha oibseagach, neodrach, neo-eisimeileach. Nì fìor-ghlan teòiriceil ris an canar "Reusan". B'e sin seasamh Immanuel Kant. Ach is e argamaid Herman Dooyeweerd gu bheil seo a' sealltainn fìor easbhaidh fhèin-sgrùdaidh san fheallsanachd dhaonnaireach. Loidsig sam bith a bhios daonnairean a' cleachdadh, tha iad air a ghoid bho Chrìosd sa chiad dol a-mach. B'ann an aghaidh miotas an "Reusain Neo-eisimeilich", agus an aghaidh cur an cèill a' bheachd seo le Kant gu h-àraid, a sgrìobh Dooyeweerd a mhagnum opus "A New Critique of Theoretical Thought". A-rèir Dooyeweerd cha ghabh an cosmas a lùghdachadh gu loidsig. Oir chan e rud teòiriceil a th'anns a' chosmas. Tha àite ann do loidsig gun teagamh sam bith. Ach air cùl loidsig tha dubh-cheist. Agus air cùl na dubh-ceiste tha cùisean nìtheil. Agus air cùl chùisean nìtheil tha an Ἀρχῇ (Archē), an "Tùs", is e sin an Dia beò, bho na bhios ciall gach nì a' sruthadh:
Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν 
(Anns an toiseach chruthaich Dia na nèamhan agus an talamh. Gen 1:1)
Ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεόν καὶ θεὸς ἦν ὁ λόγος; οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν; πάντα δι᾽ αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν 
(Anns an toiseach bha am Facal, agus bha am Facal maille ri Dia, agus b'e am Facal Dia. Bha e seo air tùs maille ri Dia. Rinneadh na h-uile nithean leis; agus as eugmhais cha do rinneadh aon nì a rinneadh. Eòin 1:1)
Bha Dooyeweerd leagte nach eil ciall aig càil sam bith ann fhèin. Tha ciall a h-uile càil, ciall loidsig fhèin, gu tur an eisimeil air an "Tùs". Is e sin, air an Dia a tha os cionn a h-uile càil. Ro a h-uile càil. Ceann-uidhe a h-uile càil. Ann an aiste a tha càineadh Dooyeweerd, tha e ùidheil gu bheil an t-ùghdar, Herman J Pietersen, fhathast gu math geurchùiseach mun dubh-cheist ud a tha ceilte air cùlaibh loidsig, air cho diongmhalta 's tha a choltas àrdanach uaireannan:
However, it is to be doubted whether humankind can ever escape the dialectic of the one and the many. Neither Plato and Aristotle and the whole of Western philosophy thereafter, could — hence the ongoing battle between rationalists and relativists; Platonists against Sophists; Materialists/Empiricists against Idealists, particularists against universalists, and so on. At root all our thinking is locked in an eternal struggle between the One and the Many... To escape the one (for the many) would mean mental anarchy (the tyranny of the many, ex-plosion and disintegration, thus: insanity); to escape the many (for the one) would mean mental atrophy (the tyranny of the one, im-plosion and everlasting silence, thus: insanity). ("The Philosophy of Robert M Pirsig" by Herman J Pietersen, Department of Industrial Psychology, Vista University, South Africa.)http://www.philosophos.com/philosophy_article_118.html
Tha fhios gur e e eabhlaidiche daingean dha-rìribh a th'ann an David Attenborough ainmeil. Agus abair buaidh a tha air a bhith aige tron teleifis. A chuid bheachdan gan cur an cèill le cobhar na h-obair-camara as fheàrr a ghabhas san t-saoghail (agus càit am biodh am miotas Darwineach mura b'e sgil agus mac-meanmna an luchd-ealain ud a bha riamh deònach riochd drùidhteach draoidheil a chur air ann an dealbhan-iris, taighean-tasgaidh, telebhisean 7c?). Mar fhreagairt orrasan a tha spàrradh air ùmhlachd a thoirt do Dhia, tha David Attenborough dèidheil air cnuimh nimheil ainmeachadh:
I always reply by saying that I think of a little child in east Africa with a worm burrowing through his eyeball. The worm cannot live in any other way, except by burrowing through eyeballs. I find that hard to reconcile with the notion of a divine and benevolent creator." (Attenborough reveals creationist hate mail for not crediting God) 
Nise, tha mi'n dòchas nach leig mi leas a ràdh gu bheil mi gu tur an aghaidh "hate mail" sam bith. Agus cha leig mi leas a ràdh cuideachd gu bheil puing aig Attenborough. Tha eucailean agus doilgheasan an t-saoghail a' toirt dùlain do chreidimh ann an Dia a tha uile-chumhachdach agus math. Ach tha mìneachadh reusanta aig a' Chrìosdaidh. An Leagadh. An Crann-ceusaidh. An t-Aiseirigh. An Talamh Ùr sa bhios fìreantachd a' gabhail còmhnaidh. An leòghann a' laighe sìos leis an uan. Tha co-dhùnaidhean ar loidsig-ne diofraichte bho cho-dhùnaidhean Attenborough. Tha sinn a' faicinn cùisean ann an dòigh dhiofraichte. Oir tha ro-sheasamh ar cridhe diofraichte. Dh'fhaodadh sinn is dòcha ball-sampaill Attenborough a thionndadh na mheatafor. Dogma garg, bagrach, an eabhlaideis mar chnuimh nimheil am broinn sùil an t-Saidheins. Is lèir a bhuil. Doille.
MORPHEUS: The Matrix is everywhere, it's all around us, here even in this room. You can see it out your window, or on your television. You feel it when you go to work, or go to church or pay your taxes. It is the world that has been pulled over your eyes to blind you from the truth.
NEO: What truth?
MORPHEUS: That you are a slave, Neo. That you, like everyone else, was born into bondage... kept inside a prison that you cannot smell, taste, or touch. A prison for your mind.
...I promised you the truth, Neo, and the truth is that the world you were living in was a lie.
("The Matrix", film le Larry and Andy Wachowski)
   "Cad atá tú a rá?" a dúirt an Speig Neant go dian. "Mínigh thú féin!"
   "Tá faitíos orm, a dhuine uasail, nach féidir liom mé féin a mhíniú," a dúirt Eilís, "mar ní mise mé féin, an bhfeiceann tú?"
   "Ní fheicim,"a dúirt an Speig Neanta.
   "Tá faitíos orm nach féidir liom an scéal a léiriú níos fearr ná é sin," a d'fhreagair Eilís go han-mhúinte, "mar ní thuigim féin ar tús é; agus is cúis mearbhaill do dhuine a lán méideanna éagsula a bheith aige in aon lá amháin."
   "Ní fíor sin," a dúirt an Speig Neanta.
   "Bhuel, b'fhéidir nach cúis mearbhaill duitse an scéal fós," a dúirt Eilís, "ach fan go n-athróidh tú go crislilid - beidh ort sin a dhéanamh lá éigin, tá a fhios agad - agus go féileacán ina dhiaidh sin, braithfidh tú beagán aisteach é, nach dóigh leat?"
   "Ní dóigh liom é ar chor ar bith," a dúirt an Speig Neanta.
   "Bhuel, b'fhéidir go bhfuil tusa éagsúil liomsa i do chroí istigh," a dúirt Eilís, "ach deirimse leat go mbraithfinnse fíoraisteach é."
   "Tusa!" a dúirt an Speig Neanta le teann dímheasa. "Cé thusa?"
("Eachtraí Eilíse i dTír na nIontas", le Lewis Carroll, Eadar-th. le Nicholas Williams. Evertype, 2007)

"Pour trouver la réalité, chacun doit regarder intensément son propre univers, chercher ces détailes qui contribuent à cette réalité que l'on sent sous la surface des choses...Ètre un artiste signifie chercher, trouver et regarder ces réalités-là; être artiste, cela signifie ne jamais détourner les yeux." (Akira Kurosawa, 1963)  

samedi 11 octobre 2014

Seasick Steve, Dooyeweerd, Rookmaaker, Van Til, Schaeffer


Chaidh an t-aiste seo fhoillseachadh air tùs air Gobha-uisge ri Plubraich, ann an 2009.

Co-là breith agam a' bhòn-dè. Siathad 's a h-aon. Trì fichead 's h-aon. Fhuair mi CD bho Chiaran. Seasick Steve. Caran an aon aois rium fhìn saoilidh mi. Bho a choltas, co-dhiù. Chunnaic mi agallamh leis air an TV o-chionn dhà no trì seachdainn. Na shuidhe ann an dungairìos. Chluich e sean giotar a rinn e fhèin às bucas siogàr. Math fhèin. Fuaim a thug dham chuimhne an nòs cluich sònraichte ud a bhuineas ri blues a' Mhississippi Delta. Duine gasta iriosal. Gun mhòrchuis:
anyway i don't know why you wanna listen 
to what i got to say at all -
don't you got nothin better to do?
don't you got nothin better to do?
don't you got nothin better to do?
than listen to a man 
from another time? 
("Man from Another Time", Seasick Steve) 
Agus post-dealain bho Alan Wilson a' togail ceist mu bheachd Dhooyeweerd a-thaobh Sgriobtair. Deagh cheist gun teagamh. Nach robh Dooyeweerd air iomrall buileach sa chùis seo? Barrachd spèis aige ann am feallsanachd na Facal Dhè? Dubh-cheist. Doirbh freagairt a thoirt seachad. Chreid Dooyeweerd gu robh Facal Dhè fada nas farsaing na Sgriobtar. Gar cumail suas gach là. Biodh solas ann. Tha solas ann. Tha am Facal beò agus cumhachdach. Agus cha tig duine sam bith dhan Sgriobtar gun chagair gun fhiosta na chluas bho fheallsanachd a-choireigin. Aquinas. A' chuid as mò againn fo bhuaidh Aquinas nam Meadhon-Aoisean. Aquinas fhèin fo bhuaidh Arastotail.

don't you got nothin better to do?
don't you got nothin better to do?
don't you got nothin better to do?
than listen to a man
from another time?


Aquinas. Feallsanachd nan Seana-Ghreugach a' cagarsaich na chluas. Eilidheachas. Sgolàstachas. Sgoltachas. Sgaradh is sabaid eadar Apollo is Dionusas. Eadar anam is corp. Eadar nèamh is talamh. Eadar Spiorad is Ùir. Gun rèite ann. Ach THA rèite ann an Crìosd. Sin an soisgeul.

Herman Dooyeweerd
Chreid Dooyeweerd an Sgriobtar. Ach, mar a thuirt e fhèin, chreid na Farasaich an Sgriobtar. Agus cheus iadsan Crìosd. Cha tug iad spèis dhan Chruithear. Dhan Fhacal san robh a h-uile càil a' co-sheasamh. Dhan Dia Bheò. Sin cnag na cùise. Ontaig a' toirt bàrr air teòiric. Sin agad seasamh Dhooyeweerd. Cha bu chòir dhuinn a bhith saoilsinn gur e fìor-bhith a th'anns an eòlas-diadhaireachd. Rud easchruthach beachdail a tha sin. Is e gnìomh teòiriceach neo-fhoirfe daonna a th'ann am mìneachadh an Sgrìobtair. Rud a tha gabhail àite am broinn na h-eanchainne. Chan e rud teòiriceil a th'ann am Facal Dhè, ge-tà. Tha an Sgriobtar, mar gum biodh, ro-theoiriceil. Tha Facal Dhè beò. A' toirt breith air smuaintean is rùintean a' chridhe. Is e an cridhe a' chùis airson Dooyeweerd. Chan e "cridhe" san t-seagh "faireachdainnean" seach "smuaintean". Ach cridhe mar fhacal Sgriobtarail a tha ciallachadh am fìor-phearsa. Am fìor thusa. Am fìor mhise. Thusa agus mise nar tùr-dhoimhneachd phearsanta. Os cionn tìme. Faodaidh beachdan fàs aost agus rag mur eil an cridhe beò:
my greatest fear before i die
is to turn into a borin old fart
all that i can do is keep on playin what's in my 
heart 
heart
heart
("Man from Another Time", Seasick Steve)
Chreid Dooyeweerd gu bheil ar cridhe os cionn tìme. Os-tìmeil. Tha sìorraidheachd sa chridhe (Ecc 3:11). Tha ar cridhe, ar fìor-fhèin, ann an sìorraidheachd an dràsta fhèin. "Leis gach uile dhìcheall glèidh do chridhe; oir as a sin tha sruthan na beatha" (Gnàth-Fhacail 34:23). Gu ìre tha mi tuigsinn Dooyeweerd agus ag aontachadh ris. Ach mar Alan tha teagamh agam nach eil Dooyeweerd a' cur cuideam gu leòr air ùghdarras teacs an Sgriobtair cho math ri dunamis an Sgriobtair. Ach ged a thogas sinn ceistean a-thaobh seasamh Dhooyeweerd air Sgriobtar, tha e iongantach a' bhuaidh a tha air a bhith aige. Air Cornelius Van Til, mar eisimpleir, ged a thuit an dithis seo a-mach thar nam bliadhnachan.
Cornelius Van Til
Tha leabhraichean Van Til dìreach air am foillseachadh as ùr le P&R Publishing. Is e am fear-deasachaidh William Edgar. Faic, mar eisimpleir Diadhachd Rianail Van Til. Bha Francis Schaeffer na oileanach aig Van Til, ged a chaidh e a shlighe fhèin gu ìre mhòr. Tha aiste aig William Edgar mun diofar eadar an dithist seo: "Two Christian Warriors: Cornelius Van Til and Francis A. Schaeffer Compared(ceangal briste).
 
Francis Schaeffer
Thàinig Edgar fhèin gu Crìosd fo bhuaidh Francis Schaeffer agus Hans Rookmaaker aig L'Abri san Eilbheis. Ann an aiste eile air loidhne, tha Edgar ag ràdh:
     "Rookmaaker's lectures at l'Abri...stress the unity of life. In them he defends the Kuyperian approach to a world-and-life view. He reminisces on his discussions with his closest friend, Francis Schaeffer, about Dooyeweerd, recalling that they both profited from his critique enormously but made a conscious effort not to use his difficult terminology. Rookmaaker was deeply critical of pietism. He believed that the great tragedy of modernity was to have split the world into a sacred and a secular realm. He cautioned against Christian attempts at living in a subculture, because that unwittingly supported the same split world."(Why All This?: Rediscovering the witness of Hans RookmaakerWilliam Edgar 2006) 
            
Hans Rookmaaker
Tha Edgar cuideachd ag ràdh a-thaobh Rookmaaker:
     "Several aspects of Rookmaaker's life and thought are particularly worth underscoring. What were his major influences? During World War II, he served in the Dutch navy. He was interned in a prison camp near Nuremberg, then another in Stanislau, doing hard labor. Though not from a believing background, he began to read the Bible upon the recommendation of a friend back home. He became convinced of its truth. He read other books, and wrote papers on prophecy and aesthetics. In prison, he met Captain Johan Pieter Albertus Mekkes, a Christian, who introduced him to the Amsterdam philosophy espoused by Stoker, Vollenhoven, and, especially, Herman Dooyeweerd (1894–1977), whose New Critique of Theoretical Thought revolutionized Rookmaaker's outlook on epistemology and apologetics...      
After the war, Rookmaaker devoted much of his early writing to aesthetic theory based on the Cosmonomic Idea (feallsanachd Dhooyeweerd), which posited that nothing was neutral... Students of Rookmaaker's in the '60s and '70s may not have realized how deeply his thinking was permeated by the Amsterdam philosophy." (Ibid)
Tha William Edgar gu math comasach mar chluicheadair jazz, eg The Christian Roots of Jazz (MP3).

Bha Hans Rookmaaker na Ollamh de Eachdraidh na h-Ealain aig Oilthigh Saor Amstardaim. Ach bha e cuideachd na ùghdarras air jazz agus blues. Tha Edgar ag innse dhuinn:
     "Hans Rookmaaker spoke of the great artistry and authenticity of Victoria Spivey, Texas Alexander, Bumble Bee Slim, Blind Willie Johnson, and a host of other founders of classic black music. Not only was Rookmaaker the European editor of Fontana Record's series, Treasures of North American Negro Music, but he had been to America and met Thomas A. Dorsey, Mahalia Jackson, and Langston Hughes. What was the attraction of jazz to this Dutch art historian? For that is what he was during his professional career. He said it often in his lectures and throughout his writings. It put iron into the blood! Discussing his hero, Joseph "King" Oliver, he compares the New Orleans cornetist's orchestral sounds to the music of J. S. Bach. He finds very similar musical qualities in the baroque polyphony of the Brandenburg Concertos and Oliver's Creole Jazz Band from the 1920s. Not only the technical structure, but the mood and atmosphere are similar. Especially, he finds in both of them joy, true joy, not romantic escape. In stark contrast to Theodor Adorno's attacks on jazz, which found it "unruly," "rebellious," and "emasculating," Rookmaaker describes it as orderly, harmonious, and full of vigor. The opposite of joy for him is happiness, or the escapism of those who look for depth in the tragic and ruinous. And the ultimate source of true joy, whether in jazz or any other human expression, is biblical Christian faith, which Bach and Oliver shared." ("Why All This?: Rediscovering the witness of Hans Rookmaaker, William Edgar 2006). Faic cuideachd an t-aiste seo le Edgar: "Art and the Christian Mind: The Life and Work of H.R. Rookmaaker" (William Edgar 2005)
Agus mu dheireadh an dràsta, seo dhuinn faclan Rookmaaker fhèin a-thaobh Dooyeweerd:
     "In the course of the years [Francis] Schaeffer and I discussed many things, among which philosophy and particularly Dooyeweerd’s philosophy were favourite topics. Dooyeweerd’s ideas have had an influence on Schaeffer and L’Abri in that way. Of course Schaeffer incorporated these ideas in his own thinking and continued on. Neither of us is a slavish pupil of Dooyeweerd. I make quite an effort not to use his difficult terminology, which in a way belonged to the style of the 1930s. So you will not find Dooyeweerd’s vocabulary in our discussions at L’Abri, but his thoughts are there just the same.     Dooyeweerd himself wrote a good and short introduction to his work called [In] The Twilight of Western Thought. In the first part of that book he asks the question how Western thought is to be approached. Is it really Christian and if not, what is it? Escape from Reason is Schaeffer’s version of what Dooyeweerd develops in those chapters. They both talk for instance about nature and grace and about the influence of Greek concepts. Dooyeweerd tries to trace the various ways of thinking in Western history to their starting points. A starting point can be defined as the basic answers that are given to basic questions like: What is the world? Who is God? or What is the source of this world? The answers given to those questions colour the answers that are given to all other questions. The second part of Dooyeweerd’s book deals with a truly Christian approach to reality. Firstly it is basic to such an approach that we begin with a world that is created. Secondly we hold that this world is fallen, it is not perfect. But thirdly we say that this is not the end, there is redemption as Christ came to redeem this world. On the basis of these truths we can try to grasp reality and analyse how this world is made. Dooyeweerd then proceeds to give such an analysis." (Hans Rookmaaker 'A Dutch view of Christian philosophy' The Complete Works of Hans Rookmaaker edited by Marleen Hengelaar-Rookmaaker Vol 6 Part III The L'Abri Lectures. Piquant, 2005)(Faic "Rookmaaker on Dooyeweerd and Schaeffer" air "An Accidental Blog" leis an Dooyeweerdach Steve Bishop.
"never ever go west 
when you know you should be headin south
never ever whisper 
when you know it's time to shout!" 
("Man from Another Time", Seasick Steve)

 

jeudi 9 octobre 2014

Bu chòir fós!

BU CHÒIR FÓS!

Arna chéadfhoilsiú ar An tUltach

Labhair Anton Mac Cába le beirt Ghael in Albain faoin reifreann.

Agus Reifreann an Neamhspleáchais in Albain thart, labhair mé le Gaeil i nGlaschú agus in Inse Ghall. Chaith Gaeil na hÉireann vóta ar son an neamhspleáchais: thug an tromlach i nGlaschú agus Dùn Dè, an dá chathair is mó mar a bhfuil Caitlicigh de bhunadh na hÉireann, vóta ar son ‘bu chòir’. Pobal seo a bhí nasctha le Páirtí an Lucht Oibre – ach nach bhfuil níos mó.

Is scannánóir, oibrí tógála agus Gaeilgeoir as Árainn Mhór é Tony Early, a bhfuil cónaí air i nGlaschú le tamall de bhlianta. Ón aithne atá aige ar phobal Dhún na nGall i nGlaschú, dar leis gur thug a dtromlach vóta dearfach sa reifreann.

Tá dóchas acu go bhfuil ola ag an tír, a d’fhágfadh go mbeadh Albain ábalta seasamh ar a bonnaibh.

“Tá siad tuirseach faoin dóigh a bhfuil an rialtas.

Bunleagan (1,081 focal eile)

Le taing don Tuairisceoir
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