Friday, December 18, 2009

Christmas martial arts photos of yours truly and controversial thoughts on pragmatism


Yukon River




Brand new from Jeff Jenkins of

September 2015

I deleted some of the old 2009 photos. Through sleep apnea treatment and permanent physical change I have lost significant weight, and do not want to mislead readers with my appearance. I look more like my sidebar photos, today. Not beach body, but not kingpin either, but a lot of muscle...

Thoughts and Theology

Well done, thanks Jeff.

Part One

According to Louis P. Pojman, pragmatism is a theory set forth by C.S. Peirce and William James, which interprets the meaning of a statement by its consequences. Usually a proposition is true or false based on whether it is pragmatic. Pojman (1996: 598).

William James (1842-1910) is a well-known American philosopher, psychologist and a founder of the philosophy of pragmatism. John K. Roth (1892-1907)(1969) explains within the Introduction to The Moral Philosophy of William James that James’ pragmatism emphasizes the human ability to choose an individual lifestyle from several actual and authentic possibilities. Roth (1892-1907)(1969: 3-4). Pragmatism emphasized the need for a community of free thought that was open to inquiry and testing. Roth (1892-1907)(1969: 3-4).

JAMES, WILLIAM (1892-1907)(1969) The Moral Philosophy of William James, John K. Roth (ed.), Thomas Y. Crowell Company, New York.

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

ROTH, JOHN K. ‘Introduction’ (1892-1907)(1969) in The Moral Philosophy of William James, John K. Roth (ed.), Thomas Y. Crowell Company, New York.

Above are definitions of pragmatism used within my PhD. I am still waiting for the final passing results from Wales.

Often today pragmatism is commonly understood in terms of being pragmatic, as in being practical.

I have to admit that in two areas of my life, I may not be overly typically pragmatic/practical, but I am actually quite philosophically driven.

1. In regard to work and vocation. By earning almost four academic degrees over the last 18 years, and working only part-time with telemarketing, labouring, security, and census work, I have not been in the work force full-time. I have missed out making much more money than I could have in that time. I also have worked extremely hard to earn my degrees, with the first two course work degrees keeping me busy with up to 60 hours of work a week between classes, travel, research, writing, and internships and the last two theses degrees taking up to 30+ hours a week with a significantly higher standard of work than course work. At the same time while writing theses I put in 20-30 hours a week with theological blogging. All of this was for free, and I was only paid $300 dollars in my undergrad for winning a Bible Studies scholarship. Even so I pursued a PhD in Theology and Philosophy of Religion rather than Biblical Studies. Yes, the two PhD degrees are different. Biblical Studies would be less philosophical and more technical in regard to background studies and languages. I do think I could do a PhD in Biblical Studies but only would if I was offered an offer 'I could not refuse.' I am just tired of the controversy related to trying to please several people with a major theses and not getting paid for it.

By the way, the reason I did not work 60 hours a week on theses is that as many writers will probably tell you, and my MPhil advisor did, that research and especially writing more than 4-6 hours a day soon becomes ineffective. One needs to think about the work while away from it. Some of my best ideas came while sitting awake in bed or while going for a walk. Plus, I used the time to add teaching experience to my curriculum vitae with my blogs thekingpin68 and satire and theology. This was good for me especially as I had for a long time heavy fatigue associated with undiagnosed and untreated sleep apnea.

It has not been pragmatic/practical for me to be a student for so long, but philosophically, I know I need to be able to spend approximately 1/3 of my life working at a career that I am excellent at and enjoy. Perhaps I have been using a more philosophical, less typical pragmatism in the sense of choosing an individual lifestyle from several actual and authentic possibilities. Roth (1892-1907)(1969: 3-4). I want a lifestyle where I am successful and not merely collecting a pay cheque. Money is important though.

2. Okay, this is where I may annoy some people as I have previously. I am not primarily typically pragmatic/practical when it comes to potential romantic relationships. Internet love advisors such as Doc Love and Don Steele (he has some very good insights, but also some very non-Christian views which I strongly disagree with) are teachers I have learned from over the last few years especially, although I will not pay them a dime for various reasons. I have also read and listened to Christian teachers. Steele states that virtually all single attractive young women have boyfriends and if you show a slight interest in one you are just one of many possibilities for her. I see his point, but realize there are of course a few exceptions. I, on the other hand, like some single intellectual Christian men I know, have never dated much and are waiting for someone right, in Christ. I am not stating that one approach or the other is the right one, but perhaps it would be more pragmatic/practical to date more with whatever I can get. Perhaps I should be more willing to settle for someone that is in her late 30s or 40s, does not want to exercise, one I cannot have children with, one that has much baggage, and perhaps one that has her own largely grown-up children. Better yet, one that is not Christian and one that has no appreciation for Reformed theology or theologians.

For some people the above are very good. I am not criticizing you. Stay cool.

But, philosophically, I am not there. I am not even close to being there. I am sexually inexperienced and in my heart would like my own family with someone young enough that is reasonably spiritually, intellectually and physically attractive. In that order. Although looking like a strong man/kingpin and not a classic Hollywood pretty boy or Las Vegas boxer, I have always worked out and would like to be with someone that takes that seriously. I would rather be alone than settle for someone where there is not significant mutual attraction and where Biblically I would be required to put in significant commitment in marriage. Perhaps once again I am being philosophically rather than typically pragmatic though in the sense of choosing an individual lifestyle from several actual and authentic possibilities.

Reason and Facebook experience tells me that certainly finishing my PhD and moving to Christianized America should provide me with more opportunities. I also have friends telling me that if need be Eastern Europe should bode very well for me and Facebook experience has me thinking that this is reasonable.

I conclude that within God's plans my philosophical approach is better for me than any other more typical and practical alternative.

May the Lord lead me and please enjoy the martial arts photos when they are posted.

Four year old drinks beer

‘CHATTANOOGA, Tenn. (AP) -- Tennessee investigators say a 4-year-old boy was found roaming his neighborhood in the night, drinking beer and wearing a little girl's dress taken from under a neighbor's Christmas tree.’

Previously published fine graphic work from:

Jeff Jenkins




This Kingpin has 200 pounds on me!

Part Two

Christmas 2008


That is Chucky, the victim of my 'light' rear naked choke. He is also promoting 'Happiness' from Rick B.


A book I use.

Thursday, December 03, 2009

Augustine and Platonic philosophy (non-exhaustive)

Cardiff, Wales (photo from trekearth.com) I am back in BC. 

Augustine was documented to have been influenced by Platonic philosophy. MacDonald (1989: 485-486). Jordan (1996: 52). Scott MacDonald explains in his article ‘Augustine’s Christian-Platonic Account of Goodness’ that Augustine held views influenced by Platonic thought. MacDonald (1989: 485-486).

Platonic philosophy was largely created by Plato (427-347 B.C.). Pojman (1996: 6). Richard Kraut (1996) notes Plato was a preeminent Greek philosopher who conceived the observable world as an imperfect image of the realm of the unobservable and unchanging forms. Kraut (1996: 619-620). Plato, in Timaeus, written in 360 B.C, viewed these forms as divinely moved objects. Plato (360 B.C.)(1982: 35). Mark D. Jordan notes Augustine was primarily affected by Neoplatonism before his conversion to Christianity. Jordan (1996: 52). 

Augustine (398-399)(1992) states in Confessions he examined Platonist writings that supported his Biblical understanding of the nature of God. Augustine (398-399)(1992). Jordan states the Platonic writings helped Augustine to conceive of a cosmic hierarchy in the universe in which God was immaterial and had sovereign control over his material creation. Jordan (1996: 53). 

However, very importantly, Jordan states Augustine saw philosophy alone as being unable to change his life as only God himself could do. Jordan (1996: 53). Augustine’s use of Plato does not in itself invalidate his understanding of Biblical writings where the two may happen to be in agreement. Augustine (398-399)(1992). From my overall research of Augustine and his free will theodicy, he places much emphasis on Biblical theology as primary. Augustine (398-399)(1992). And therefore although it is possible he could read Neoplatonism into his understanding of theodicy, it is also very likely he rejects Neoplatonism where it contradicts his Scriptural findings through in depth study. Augustine (398-399)(1992). 

AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall. 

AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press. 

AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia. 

AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw, Denver, The Catholic Encyclopedia. 

AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books. 

AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall. 

AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press. 

JORDAN, MARK D. (1996) ‘Augustine’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, pp. 52-53. Cambridge, Cambridge University Press. 

KRAUT, RICHARD (1996) ‘Plato’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, pp. 619-629. Cambridge University Press.

MACDONALD, SCOTT (1989) ‘Augustine’s Christian-Platonist Account of Goodness’, in The New Scholasticism, Volume 63, Number 4, pp. 485-509. Baltimore, The New Scholasticism. 

PLATO (360 B.C.)(1982) ‘Timaeus’, in Process Studies, Volume. 12, Number 4, Winter, pp.243-251. Claremont, California, Process Studies.

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company. 

Jugisland, BC (photo from trekearth.com)