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Reputation

  In the house where your sadness is a nuisance and your anger a silence nobody bothers to acknowledge, the currency of belonging is not honesty but performance.  A bright laugh that rang a little too early, a clever remark that landed before the conversation had fully formed, a face that seemed to glow with genuine pleasure at your arrival—these are the tokens that bought you a seat at the table.  The moment you cross the threshold, the walls already know the script you are supposed to follow; they measure you by the sparkle of your entrance, not by the weight of the stories you carry beneath it. The rule is simple: first impressions matters more than the tangled truths that linger in the corridors of your mind.  A reputation, in that environment, is a story told by other people—a montage of snapshots that never quite captured the pauses, the sighs, the moments when the mask slipped. And once the story left the mouths of the gossiping guests, you no longer hold the ...

The Beastliness of Things


When the world feels like it’s descending into madness, I find myself looking to Virginia Woolf’s sensitivity and Plato’s ancient warnings. We are living through the return of pleonexia—the tyranny of unchecked desire.

I cannot help but feel shocked by what we have become. At times, this unease reaches such an intensity that humanity itself begins to frighten me. In these moments, Virginia Woolf inevitably comes to mind.

She was "undoubtedly much more sensitive than most people to the general beastliness of things happening in the world to-day," as described in a letter to The Sunday Times by Mrs Kathleen Hicks. Woolf had just taken her own life, unable to bear the "dreadful time" and the looming threat of a Nazi invasion any longer. Even the iconic slogan of the era, "Keep Calm and Carry On" (the image from the web is the 1939 original poster), offered no comfort to a soul so much sinking into the world's darkness. 

My mind then shifts to Plato’s Republic, which feels disturbingly prophetic in its description of societal degeneration. Plato—channeling the values of his teacher, Socrates—contends that four virtues lead to true happiness: courage, moderation, wisdom, and justice.

Plato defines justice as proportion and balance. However, when an insatiable desire for greed and disproportionate gain prevails—what he describes as becoming a "tyrant of erotic love"—people are driven to outdo others and accumulate relentlessly. This disrupts the harmony of the soul, the city, and the cosmos. Plato calls this pleonexia, a condition that inevitably breeds tyranny—a form of madness that rejects all objective value.

In Book IX of The Republic, Socrates states: "Someone in whom the tyrant of erotic love dwells and in whom it directs everything next goes in for feasts, revelries, luxuries, women, and all that sort of thing..." He explains how these unchecked desires proliferate, requiring vast resources to satisfy them. This eventually leads to the robbery of others' wealth, whether by deceit or force. It is the ultimate victory of dull arrogance.

What scares me so deeply is the realisation that "everyday people" increasingly feel entitled to obtain whatever their "erotic love" commands. 

We are becoming surrounded by a growing social madness—a world where the pursuit of more has completely erased the pursuit of balance, of values and virtues, to such an extent that they sound even ridiculous to their ears!

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