A Quote by Carter G. Woodson
Truth must be dug up from the past and presented to the circle of scholastics in scientific form and then through stories and dramatizations that will permeate our educational system.
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I do like crime thriller stories. That's because these stories have a lot of layers. There are always three sides to such stories... there is a truth, there is a lie and then there is the ultimate truth. Different human emotions and intense interpersonal relationships form the core of stories in this genre.
What we can do is provide the tools, through our educational system, for people to be able to tell sense from nonsense. These tools include the scientific method, skeptical questioning, empirical evidence, verifying sources, etc.
Scientific truth is not what any one scientist puts forth. It can be that, but it is generally not. It is the sum of multiple studies that all lean in the same direction in their results conducted by different people at different times of different nationalities with different competitive urges who all end up getting the same result. Then you have an emerging scientific truth, and then you put that in the textbooks, and that will never be shown to be wrong later on.
Through our scientific and technological genius we've made of this world a neighborhood. And now through our moral and ethical commitment we must make of it a brotherhood. We must all learn to live together as brothers-or we will all perish together as fools.
Our communities must demand dignified housing, satisfying jobs, and proper labor conditions; our educational system must be culturally relevant, multi-lingual, and teach our histories. Our value should not be determined by legal records.
Of course it must, and our scientific men must be criticized boldly. They will not feel comfortable when you and I are through with them.
In the early '90s, I was hired to write educational dramas about HIV and AIDS in the shantytowns. I did that for two and a half years, and then I was hired on other films. When 'Tsotsi' presented itself, I thought, 'This is not a world I grew up in, but I've spent a great deal of time writing about it and researching it in my past.'
If our Gods and our hopes are nothing but scientific phenomena, then let us admit it must be said that our love is scientific as well.
A system is empirical or scientific only if it is capable of being tested by experience. These considerations suggest that not the verifiability but the falsifiability of a system is to be taken as a criterion of demarcation... It must be possible for an empirical or scientific system to be refuted by experience.
We pick bygone time up by the handfuls and, like clay, see if it feels right and then form it into stories about the past.
Truth indeed is sacred; but, as Pilate said, "What is truth?" Show us the undoubted infallible criterion of absolute truth, and we will hold it as a sacred inviolable thing. But in the absence of that infallible criterion, we have all an equal right to grope about in our search of it, and no body and no school nor clique must be allowed to set up a standard of orthodoxy which shall bar the freedom of scientific inquiry.
For if you do, then shouldn't we blame the whole fraternity system? And if the whole fraternity system is guilty, then isn't this an indictment of our educational institutions in general? I put it to you, Greg - isn't this an indictment of our entire American society?
Today much of what we call education is merely knowledge gathering and remembering. Problem solving and thinking, never strong parts of our educational system, have been downgraded in all but a few scientific subjects.
I grew up listening to my grandfather's stories of our musical past. He would often talk about the orchestras that played at concerts and the musicians who played on Sunday evenings on street corners. By the time I grew up in the '80s, all of this was a thing of the past. I lived vicariously through his stories and often wondered what it would have felt like to have been part of his generation.
We must risk the journey to a higher ground where there
is freedom from the gravitational pull of our stories,
the pull that comes from years of trying to prove that
the stories we tell ourselves, the ones we've made up,
are the truth.
The second noble truth states that we must discover why we are suffering. We must cultivate the courage to look deeply, with clarity and courage, into our own suffering. We often hold the tacit assumption that all of our suffering stems from events in the past. But, whatever the initial seed of trauma, the deeper truth is that our suffering is more closely a result of how we deal with the effect these past events have on us in the present.
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