Sage of a Young Mind (An Anthology)

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Editor's Note Pride is one of the biblical deadly sins. Yet every year millions of us queer folks and our allies across the globe gather to celebrate just that: The irony of this is certainly not lost on many of our straight acquaintances over the years who've inquired of us, "Why do you have to hold a parade about it? You don't see straight Pride parades, and if you did, everyone would be up in arms about it! But what they're missing is that straight people have not been teased, belittled, mocked, abused, discriminated against, shamed, beaten and killed explicitly because of their straightness.

Straight people have not lost jobs, housing, benefits and the right to serve, let alone family and friends, just for being straight. Straight people have not been forced to decide between living in the closet--living a lie--and risking being ostracized, alienated and subjugated for the rest of their lives for, if not proudly then at least unashamedly being who they are.

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When straight people look around, they see themselves everywhere they turn. Not so for queer folks. When straight people see themselves on TV and in the movies, for example, they see themselves in all sorts of roles, just like in real life. But with scant exception, and much of it pandering, the history of gay people in cinema has us appearing almost exclusively as villains, foils, and lovable, sexless BFFs to the straight hero.

Today's efforts to capital-R "Represent" queer folks in the media seems almost the polar opposite: Sometimes we're the heroine. Sometimes we're the fuck-up or the passive observer. Because even before we are queer, we are human, with all the good and bad, the sin and virtue that contains. Another argument against Pride parades we hear a lot of late is the world has changed. They may have been necessary in the past but now there's legal gay marriage in the US and everything's okay, isn't it?

Legalized gay marriage, while certainly welcome and a long time coming, was imposed on much of the country, not decided collectively. Many people still begrudge that imposition. Thus, now more than ever, and as long as there continues to be shame, there needs to be Pride, as a countermeasure, a protest, a rejection of a paradigm that should have died with the dinosaurs.

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A n assertion and a validation that we exist and, more, we belong. Queer acceptance and equality are only an issue because they're an issue. In other words, if they weren't an issue for others, they wouldn't be an issue for us. Pride parades would be irrelevant, and we could go on living, loving and being ourselves. But that's not the world we live in. Our world is and forever will be filled with people flawed and conflicted--some may suggest it is precisely why we are here--and queer people are no more or less innocent of this.

The risk of capital-P "Pride" is that it risks sending us in the opposite direction, to a higher ground, indeed, but one just as separate, as alienated. We are no worse or better than people not like us. We are not the demons some make us out to be, sure, but that doesn't make us angels either.

Queer folks don't have the monopoly on making pride a virtue. The six other Deadly Sins and their corresponding ironically so-called Contrary Virtues are: Whether the precise terms bear relevance, the concepts certainly do. All of us--queer and straight alike--feel the push and pull of the conflicting forces competing for our attention. All of us struggle toward the virtuous while coming to terms with our sinfulness, whether we frame it in those terms or not. As human beings first, beyond sexuality and identity, we all try to elevate ourselves while remaining ever-present to what we are aiming to elevate ourselves from.

Beyond and beneath and behind the battle for outward and inward acceptance, queer folks' lives--like all lives--are a constant war between our best and worst selves. This dual struggle--one universal yet one so personal--forms the conflicted origin and wounded soul of Pride: And this is the spirit of the work presented in this volume. The stories, essays, memoirs, poems and plays in these pages don't try to candy-coat their queerness or capital-R "Represent". Rather, they expose their writers' raw vulnerability as everyday people struggling with the eternal conflict in each of us between, to put it one way: And like the oil slick on the cover of this volume inspired by the title of the poem by that name in this book , what emerges from that struggle can sometimes be beautiful.

We are, therefore, eager to build relationships with our writers and artists, to continue speaking and singing and sometimes screaming from the margins together. That is why, in this precious second volume of our flagship publication, we are proud no pun intended to welcome back several writers from the inaugural volume of the anthology.

Huerta, this time with some fiction for us.

There is even one writer, our dear friend playwright and poet Richard Ballon, who we welcome back for the third and hopefully not the last time! In equal measure, we are delighted to welcome new writers to our family: It would be so much easier. Would you like to tell us about a lower price? If you are a seller for this product, would you like to suggest updates through seller support?

The second volume of "Hashtag Queer: This volume welcomes back five writers from volume 1 and two writers from "Queer Families: This volume also welcomes 20 new writers to the "Hashtag Queer" family. Read more Read less. Customers who viewed this item also viewed. Page 1 of 1 Start over Page 1 of 1. Here's how restrictions apply.

Sage of a Young Mind (an Anthology) by Daseph Edwards (2013, Paperback)

From the Author Editor's Note Pride is one of the biblical deadly sins. Hashtag Queer Book 2 Paperback: Start reading Hashtag Queer, Volume 2: Karl Ludwig Michelet wrote that "Greek religion culminated with its true god, the sage"; Pierre Hadot develops this idea, stating that "the moment philosophers achieve a rational conception of God based on the model of the sage, Greece surpasses its mythical representation of its gods. The Platonic sage would raise themselves by the life of their mind, while the Aristotelian sages raise themselves to the realm of the divine Mind.

Epicurus believed that one would achieve a tranquil and happy existence by intense study and examination of Nature. This sage would be like the gods and would "[watch] the infinity of worlds arising out of atoms in the infinite void" [5] and because of this nothing ever disturbs the peace of his soul. Certainly, they would be "unconcerned by mundane affairs in their bright, eternal tranquility, they spend their time contemplating the infinity of space, time, and the multiple worlds.

According to Seneca, Epicurus believed that the sage rarely gets married, because marriage is accompanied by many inconveniences. The sage within Stoicism was an explicit topic, making the thought the best source on the concept. Indeed, the discussion of Stoic ethics within Stobaeus , which depended on Arius Didymus , spent over a third of its length discussing the sage. The aim of Stoicism was to live a life of virtue, where "virtue consists in a will that is in agreement with Nature.

The standard was so high that Stoics were unsure whether one had ever existed, if so, possibly only Socrates or Diogenes of Sinope had achieved such a state. Despite this, the Stoics regarded sages as the only virtuous and happy humans.

All others are regarded as fools, morally vicious, slaves and unfortunate. The Stoics conceived of the sage as an individual beyond any possibility of harm from fate. The difficulties of life faced by other humans illness, poverty, criticism, bad reputation, death, etc. This indifference to externals was achieved by the sage through the correct knowledge of impressions, a core concept in Stoic epistemology. The difficulty of becoming a sage was often discussed in Stoicism.

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When Panaetius , the seventh and final scholarch of the Stoa, was asked by a young man whether a sage would fall in love, he responded by saying: What concerns you and me, who are still a great distance from the wise man, is to ensure that we do not fall into a state of affairs which is disturbed, powerless, subservient to another and worthless to oneself. Epictetus claims that only after the removal of any attachments to things in the external world could a Stoic truly possess friendship.

This would only come from the correct use of impressions. Marcus Aurelius defines the sage as one "who has knowledge of the beginning and the end, and of that all-pervading Reason which orders the universe in its determinate cycles to the end of time". From Wikipedia, the free encyclopedia. For sages in Confucianism, see Four Sages.

The Republic , d.

Havard University Press, , p. Blackwell Publishing, , p. The Figure of Socrates , p. The View from Above , p.

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A Life of Seneca. Oxford University Press, Only the Present is our Happiness , p. Havard University Press,

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