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	<title>Katherine's unfinished thought</title>
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		<description>&quot;Those who would give up essential liberty in order to purchase a little temporary safety deserve neither liberty nor safety&quot; 
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		<title><![CDATA[ 그림으로 읽는 현대(3): 마티스, 감정의 원근법 ]]> </title>
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  <a title="" href="http://wallflower.egloos.com/1595430">그림으로 읽는 현대(3): 마티스, 감정의 원근법</a>			 ]]> 
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		<title><![CDATA[ 그림으로 읽는 현대(14): 광선주의, 공간을 고립시키다 ]]> </title>
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  <a title="" href="http://wallflower.egloos.com/1636970">그림으로 읽는 현대(14): 광선주의, 공간을 고립시키다</a>			 ]]> 
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		<title><![CDATA[ 그림으로 읽는 현대(16): 붓으로 음악을 연주한 화가 ]]> </title>
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		<title><![CDATA[ [TIME] Mother Teresa's Crisis of Faith ]]> </title>
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  <div class="thumbnail"><img title="For over 40 years, she devoted her life to the needs of the orphaned, penniless, and sick people of Calcutta. &#13;&#10; &#13;&#10;&#13;&#10;&#13;&#10; &#13;&#10;&#13;&#10;&#13;&#10; &#13;&#10;&#13;&#10;&#13;&#10;" height="235" alt="For over 40 years, she devoted her life to the needs of the orphaned, penniless, and sick people of Calcutta. &#13;&#10; &#13;&#10;&#13;&#10;&#13;&#10; &#13;&#10;&#13;&#10;&#13;&#10; &#13;&#10;&#13;&#10;&#13;&#10;" src="http://img.timeinc.net/time/photoessays/2007/mother_teresa/mother_teresa_tout_b.jpg" width="360"> </div><div id="copy"><div class="caption"><span style="FONT-WEIGHT: bold">The Humanitarian</span><br>For over 40 years, she devoted her life to the needs of the orphaned, penniless, and sick people of Calcutta. <br></div><div class="credits">Kramer Daniel / Sygma / Corbis <br><br></a>Jesus has a very special love for you. As for me, the silence and the emptiness is so great that I look and do not see, listen and do not hear.<br>— Mother Teresa to the Rev. Michael Van Der Peet, September 1979 </div><div class="credits"><br>On Dec. 11, 1979, Mother Teresa, the "Saint of the Gutters," went to Oslo. Dressed in her signature blue-bordered sari and shod in sandals despite below-zero temperatures, the former Agnes Bojaxhiu received that ultimate worldly accolade, the Nobel Peace Prize. In her acceptance lecture, Teresa, whose Missionaries of Charity had grown from a one-woman folly in Calcutta in 1948 into a global beacon of self-abnegating care, delivered the kind of message the world had come to expect from her. "It is not enough for us to say, 'I love God, but I do not love my neighbor,'" she said, since in dying on the Cross, God had "[made] himself the hungry one — the naked one — the homeless one." Jesus' hunger, she said, is what "you and I must find" and alleviate. She condemned abortion and bemoaned youthful drug addiction in the West. Finally, she suggested that the upcoming Christmas holiday should remind the world "that radiating joy is real" because Christ is everywhere — "Christ in our hearts, Christ in the poor we meet, Christ in the smile we give and in the smile that we receive." <br></div><div class="credits">Yet less than three months earlier, in a letter to a spiritual confidant, the Rev. Michael van der Peet, that is only now being made public, she wrote with weary familiarity of a different Christ, an absent one. "Jesus has a very special love for you," she assured Van der Peet. "[But] as for me, the silence and the emptiness is so great, that I look and do not see, — Listen and do not hear — the tongue moves [in prayer] but does not speak ... I want you to pray for me — that I let Him have [a] free hand." <br></div><div class="credits">The two statements, 11 weeks apart, are extravagantly dissonant. The first is typical of the woman the world thought it knew. The second sounds as though it had wandered in from some 1950s existentialist drama. Together they suggest a startling portrait in self-contradiction — that one of the great human icons of the past 100 years, whose remarkable deeds seemed inextricably connected to her closeness to God and who was routinely observed in silent and seemingly peaceful prayer by her associates as well as the television camera, was living out a very different spiritual reality privately, an arid landscape from which the deity had disappeared. <br></div><div class="credits">And in fact, that appears to be the case. A new, innocuously titled book, Mother Teresa: Come Be My Light (Doubleday), consisting primarily of correspondence between Teresa and her confessors and superiors over a period of 66 years, provides the spiritual counterpoint to a life known mostly through its works. The letters, many of them preserved against her wishes (she had requested that they be destroyed but was overruled by her church), reveal that for the last nearly half-century of her life she felt no presence of God whatsoever — or, as the book's compiler and editor, the Rev. Brian Kolodiejchuk, writes, "neither in her heart or in the eucharist." <br></div><div class="credits">That absence seems to have started at almost precisely the time she began tending the poor and dying in Calcutta, and — except for a five-week break in 1959 — never abated. Although perpetually cheery in public, the Teresa of the letters lived in a state of deep and abiding spiritual pain. In more than 40 communications, many of which have never before been published, she bemoans the "dryness," "darkness," "loneliness" and "torture" she is undergoing. She compares the experience to hell and at one point says it has driven her to doubt the existence of heaven and even of God. She is acutely aware of the discrepancy between her inner state and her public demeanor. "The smile," she writes, is "a mask" or "a cloak that covers everything." Similarly, she wonders whether she is engaged in verbal deception. "I spoke as if my very heart was in love with God — tender, personal love," she remarks to an adviser. "If you were [there], you would have said, 'What hypocrisy.'" Says the Rev. James Martin, an editor at the Jesuit magazine America and the author of My Life with the Saints, a book that dealt with far briefer reports in 2003 of Teresa's doubts: "I've never read a saint's life where the saint has such an intense spiritual darkness. No one knew she was that tormented." Recalls Kolodiejchuk, Come Be My Light's editor: "I read one letter to the Sisters [of Teresa's Missionaries of Charity], and their mouths just dropped open. It will give a whole new dimension to the way people understand her." <br></div><div class="credits">The book is hardly the work of some antireligious investigative reporter who Dumpster-dived for Teresa's correspondence. Kolodiejchuk, a senior Missionaries of Charity member, is her postulator, responsible for petitioning for her sainthood and collecting the supporting materials. (Thus far she has been beatified; the next step is canonization.) The letters in the book were gathered as part of that process. <br></div><div class="credits">The church anticipates spiritually fallow periods. Indeed, the Spanish mystic St. John of the Cross in the 16th century coined the term the "dark night" of the soul to describe a characteristic stage in the growth of some spiritual masters. Teresa's may be the most extensive such case on record. (The "dark night" of the 18th century mystic St. Paul of the Cross lasted 45 years; he ultimately recovered.) Yet Kolodiejchuk sees it in St. John's context, as darkness within faith. Teresa found ways, starting in the early 1960s, to live with it and abandoned neither her belief nor her work. Kolodiejchuk produced the book as proof of the faith-filled perseverance that he sees as her most spiritually heroic act. <br></div><div class="credits">Two very different Catholics predict that the book will be a landmark. The Rev. Matthew Lamb, chairman of the theology department at the conservative Ave Maria University in Florida, thinks Come Be My Light will eventually rank with St. Augustine's Confessions and Thomas Merton's The Seven Storey Mountain as an autobiography of spiritual ascent. Martin of America, a much more liberal institution, calls the book "a new ministry for Mother Teresa, a written ministry of her interior life," and says, "It may be remembered as just as important as her ministry to the poor. It would be a ministry to people who had experienced some doubt, some absence of God in their lives. And you know who that is? Everybody. Atheists, doubters, seekers, believers, everyone." <br></div><div class="credits">Not all atheists and doubters will agree. Both Kolodiejchuk and Martin assume that Teresa's inability to perceive Christ in her life did not mean he wasn't there. In fact, they see his absence as part of the divine gift that enabled her to do great work. But to the U.S.'s increasingly assertive cadre of atheists, that argument will seem absurd. They will see the book's Teresa more like the woman in the archetypal country-and-western song who holds a torch for her husband 30 years after he left to buy a pack of cigarettes and never returned. Says Christopher Hitchens, author of The Missionary Position, a scathing polemic on Teresa, and more recently of the atheist manifesto God Is Not Great: "She was no more exempt from the realization that religion is a human fabrication than any other person, and that her attempted cure was more and more professions of faith could only have deepened the pit that she had dug for herself." Meanwhile, some familiar with the smiling mother's extraordinary drive may diagnose her condition less as a gift of God than as a subconscious attempt at the most radical kind of humility: she punished herself with a crippling failure to counterbalance her great successes. <br></div><div class="credits">Come Be My Light is that rare thing, a posthumous autobiography that could cause a wholesale reconsideration of a major public figure — one way or another. It raises questions about God and faith, the engine behind great achievement, and the persistence of love, divine and human. That it does so not in any organized, intentional form but as a hodgepodge of desperate notes not intended for daylight should leave readers only more convinced that it is authentic — and that they are, somewhat shockingly, touching the true inner life of a modern saint. <br></div><div class="credits">[Jesus:] Wilt thou refuse to do this for me? ... You have become my Spouse for my love — you have come to India for Me. The thirst you had for souls brought you so far — Are you afraid to take one more step for Your Spouse — for me — for souls? Is your generosity grown cold? Am I a second to you?<br>[Teresa:] Jesus, my own Jesus — I am only Thine — I am so stupid — I do not know what to say but do with me whatever You wish — as You wish — as long as you wish. [But] why can't I be a perfect Loreto Nun — here — why can't I be like everybody else.<br>[Jesus:] I want Indian Nuns, Missionaries of Charity, who would be my fire of love amongst the poor, the sick, the dying and the little children ... You are I know the most incapable person — weak and sinful but just because you are that — I want to use You for My glory. Wilt thou refuse?<br>— in a prayer dialogue recounted to Archbishop Ferdinand Perier, January 1947 <br><br>On Sept. 10, 1946, after 17 years as a teacher in Calcutta with the Loreto Sisters (an uncloistered, education-oriented community based in Ireland), Mother Mary Teresa, 36, took the 400-mile (645-km) train trip to Darjeeling. She had been working herself sick, and her superiors ordered her to relax during her annual retreat in the Himalayan foothills. On the ride out, she reported, Christ spoke to her. He called her to abandon teaching and work instead in "the slums" of the city, dealing directly with "the poorest of the poor" — the sick, the dying, beggars and street children. "Come, Come, carry Me into the holes of the poor," he told her. "Come be My light." The goal was to be both material and evangelistic — as Kolodiejchuk puts it, "to help them live their lives with dignity [and so] encounter God's infinite love, and having come to know Him, to love and serve Him in return." <br></div><div class="credits">It was wildly audacious — an unfunded, single-handed crusade (Teresa stipulated that she and her nuns would share their beneficiaries' poverty and started out alone) to provide individualized service to the poorest in a poor city made desperate by riots. The local Archbishop, Ferdinand Périer, was initially skeptical. But her letters to him, preserved, illustrate two linked characteristics — extreme tenacity and a profound personal bond to Christ. When Périer hesitated, Teresa, while calling herself a "little nothing," bombarded him with notes suggesting that he refer the question to an escalating list of authorities — the local apostolic delegation, her Mother General, the Pope. And when she felt all else had failed, she revealed the spiritual topper: a dramatic (melodramatic, really) dialogue with a "Voice" she eventually revealed to be Christ's. It ended with Jesus' emphatic reiteration of his call to her: "You are I know the most incapable person — weak and sinful but just because you are that — I want to use You for My glory. Wilt thou refuse?" <br></div><div class="credits">Mother Teresa had visions, including one of herself conversing with Christ on the Cross. Her confessor, Father Celeste Van Exem, was convinced that her mystical experiences were genuine. "[Her] union with Our Lord has been continual and so deep and violent that rapture does not seem very far," he commented. Teresa later wrote simply, "Jesus gave Himself to me." <br></div><div class="credits">Then on Jan. 6, 1948, Périer, after consulting the Vatican, finally gave permission for Teresa to embark on her second calling. And Jesus took himself away again. <br></div><div class="credits"><strong>The Onset<br></strong></div><div class="credits">Lord, my God, who am I that You should forsake me? The Child of your Love — and now become as the most hated one — the one — You have thrown away as unwanted — unloved. I call, I cling, I want — and there is no One to answer — no One on Whom I can cling — no, No One. — Alone ... Where is my Faith — even deep down right in there is nothing, but emptiness &amp; darkness — My God — how painful is this unknown pain — I have no Faith — I dare not utter the words &amp; thoughts that crowd in my heart — &amp; make me suffer untold agony.<br></div><div class="credits">So many unanswered questions live within me afraid to uncover them — because of the blasphemy — If there be God — please forgive me — When I try to raise my thoughts to Heaven — there is such convicting emptiness that those very thoughts return like sharp knives &amp; hurt my very soul. — I am told God loves me — and yet the reality of darkness &amp; coldness &amp; emptiness is so great that nothing touches my soul. Did I make a mistake in surrendering blindly to the Call of the Sacred Heart?<br>— addressed to Jesus, at the suggestion of a confessor, undated <br></div><div class="credits">In the first half of 1948, Teresa took a basic medical course before launching herself alone onto the streets of Calcutta. She wrote, "My soul at present is in perfect peace and joy." Kolodiejchuk includes her moving description of her first day on the job: "The old man lying on the street — not wanted — all alone just sick and dying — I gave him carborsone and water to drink and the old Man — was so strangely grateful ... Then we went to Taltala Bazaar, and there was a very poor woman dying I think of starvation more than TB ... I gave her something which will help her to sleep. — I wonder how long she will last." But two months later, shortly after her major triumph of locating a space for her headquarters, Kolodiejchuk's files find her troubled. "What tortures of loneliness," she wrote. "I wonder how long will my heart suffer this?" This complaint could be understood as an initial response to solitude and hardship were it not for subsequent letters. The more success Teresa had — and half a year later so many young women had joined her society that she needed to move again — the worse she felt. In March 1953, she wrote Périer, "Please pray specially for me that I may not spoil His work and that Our Lord may show Himself — for there is such terrible darkness within me, as if everything was dead. It has been like this more or less from the time I started 'the work.'" <br></div><div class="credits">Périer may have missed the note of desperation. "God guides you, dear Mother," he answered avuncularly. "You are not so much in the dark as you think ... You have exterior facts enough to see that God blesses your work ... Feelings are not required and often may be misleading." And yet feelings — or rather, their lack — became her life's secret torment. How can you assume the lover's ardor when he no longer grants you his voice, his touch, his very presence? The problem was exacerbated by an inhibition to even describe it. Teresa reported on several occasions inviting a confessor to visit and then being unable to speak. Eventually, one thought to ask her to write the problem down, and she complied. "The more I want him — the less I am wanted," she wrote Périer in 1955. A year later she sounded desolate: "Such deep longing for God — and ... repulsed — empty — no faith — no love — no zeal. — [The saving of] Souls holds no attraction — Heaven means nothing — pray for me please that I keep smiling at Him in spite of everything." <br></div><div class="credits">At the suggestion of a confessor, she wrote the agonized plea that begins this section, in which she explored the theological worst-possible-case implications of her dilemma. That letter and another one from 1959 ("What do I labour for? If there be no God — there can be no soul — if there is no Soul then Jesus — You also are not true") are the only two that sound any note of doubt of God's existence. But she frequently bemoaned an inability to pray: "I utter words of Community prayers — and try my utmost to get out of every word the sweetness it has to give — But my prayer of union is not there any longer — I no longer pray." <br></div><div class="credits">As the Missionaries of Charity flourished and gradually gained the attention of her church and the world at large, Teresa progressed from confessor to confessor the way some patients move through their psychoanalysts. Van Exem gave way to Périer, who gave way in 1959 to the Rev. (later Cardinal) Lawrence Picachy, who was succeeded by the Rev. Joseph Neuner in 1961. By the 1980s the chain included figures such as Bishop William Curlin of Charlotte, N.C. For these confessors, she developed a kind of shorthand of pain, referring almost casually to "my darkness" and to Jesus as "the Absent One." There was one respite. In October 1958, Pope Pius XII died, and requiem Masses were celebrated around the Catholic world. Teresa prayed to the deceased Pope for a "proof that God is pleased with the Society." And "then and there," she rejoiced, "disappeared the long darkness ... that strange suffering of 10 years." Unfortunately, five weeks later she reported being "in the tunnel" once more. And although, as we shall see, she found a way to accept the absence, it never lifted again. Five years after her Nobel, a Jesuit priest in the Calcutta province noted that "Mother came ... to speak about the excruciating night in her soul. It was not a passing phase but had gone on for years." A 1995 letter discussed her "spiritual dryness." She died in 1997. <br></div><div class="credits"><strong>Explanations</strong><br></div><div class="credits">Tell me, Father, why is there so much pain and darkness in my soul?<br>— to the Rev. Lawrence Picachy, August 1959 <br><br>Why did Teresa's communication with Jesus, so vivid and nourishing in the months before the founding of the Missionaries, evaporate so suddenly? Interestingly, secular and religious explanations travel for a while on parallel tracks. Both understand (although only one celebrates) that identification with Christ's extended suffering on the Cross, undertaken to redeem humanity, is a key aspect of Catholic spirituality. Teresa told her nuns that physical poverty ensured empathy in "giving themselves" to the suffering poor and established a stronger bond with Christ's redemptive agony. She wrote in 1951 that the Passion was the only aspect of Jesus' life that she was interested in sharing: "I want to ... drink ONLY [her emphasis] from His chalice of pain." And so she did, although by all indications not in a way she had expected. <br></div><div class="credits">Kolodiejchuk finds divine purpose in the fact that Teresa's spiritual spigot went dry just as she prevailed over her church's perceived hesitations and saw a successful way to realize Jesus' call for her. "She was a very strong personality," he suggests. "And a strong personality needs stronger purification" as an antidote to pride. As proof that it worked, he cites her written comment after receiving an important prize in the Philippines in the 1960s: "This means nothing to me, because I don't have Him." <br></div><div class="credits">And yet "the question is, Who determined the abandonment she experienced?" says Dr. Richard Gottlieb, a teacher at the New York Psychoanalytic Society &amp; Institute who has written about the church and who was provided a copy of the book by TIME. "Could she have imposed it on herself?" Psychologists have long recognized that people of a certain personality type are conflicted about their high achievement and find ways to punish themselves. Gottlieb notes that Teresa's ambitions for her ministry were tremendous. Both he and Kolodiejchuk are fascinated by her statement, "I want to love Jesus as he has never been loved before." Remarks the priest: "That's a kind of daring thing to say." Yet her letters are full of inner conflict about her accomplishments. Rather than simply giving all credit to God, Gottlieb observes, she agonizes incessantly that "any taking credit for her accomplishments — if only internally — is sinful" and hence, perhaps, requires a price to be paid. A mild secular analog, he says, might be an executive who commits a horrific social gaffe at the instant of a crucial promotion. For Teresa, "an occasion for a modicum of joy initiated a significant quantity of misery," and her subsequent successes led her to perpetuate it. <br></div><div class="credits">Gottlieb also suggests that starting her ministry "may have marked a turning point in her relationship with Jesus," whose urgent claims she was finally in a position to fulfill. Being the active party, he speculates, might have scared her, and in the end, the only way to accomplish great things might have been in the permanent and less risky role of the spurned yet faithful lover. <br></div><div class="credits">The atheist position is simpler. In 1948, Hitchens ventures, Teresa finally woke up, although she could not admit it. He likens her to die-hard Western communists late in the cold war: "There was a huge amount of cognitive dissonance," he says. "They thought, 'Jesus, the Soviet Union is a failure, [but] I'm not supposed to think that. It means my life is meaningless.' They carried on somehow, but the mainspring was gone. And I think once the mainspring is gone, it cannot be repaired." That, he says, was Teresa. <br></div><div class="credits">Most religious readers will reject that explanation, along with any that makes her the author of her own misery — or even defines it as true misery. Martin, responding to the torch-song image of Teresa, counterproposes her as the heroically constant spouse. "Let's say you're married and you fall in love and you believe with all your heart that marriage is a sacrament. And your wife, God forbid, gets a stroke and she's comatose. And you will never experience her love again. It's like loving and caring for a person for 50 years and once in a while you complain to your spiritual director, but you know on the deepest level that she loves you even though she's silent and that what you're doing makes sense. Mother Teresa knew that what she was doing made sense." <br></div><div class="credits"><strong>Integration<br></strong></div><div class="credits">I can't express in words — the gratitude I owe you for your kindness to me — for the first time in ... years — I have come to love the darkness — for I believe now that it is part of a very, very small part of Jesus' darkness &amp; pain on earth. You have taught me to accept it [as] a 'spiritual side of your work' as you wrote — Today really I felt a deep joy — that Jesus can't go anymore through the agony — but that He wants to go through it in me.<br>— to Neuner, Circa 1961 <br><br>There are two responses to trauma: to hold onto it in all its vividness and remain its captive, or without necessarily "conquering" it, to gradually integrate it into the day-by-day. After more than a decade of open-wound agony, Teresa seems to have begun regaining her spiritual equilibrium with the help of a particularly perceptive adviser. The Rev. Joseph Neuner, whom she met in the late 1950s and confided in somewhat later, was already a well-known theologian, and when she turned to him with her "darkness," he seems to have told her the three things she needed to hear: that there was no human remedy for it (that is, she should not feel responsible for affecting it); that feeling Jesus is not the only proof of his being there, and her very craving for God was a "sure sign" of his "hidden presence" in her life; and that the absence was in fact part of the "spiritual side" of her work for Jesus. <br></div><div class="credits">This counsel clearly granted Teresa a tremendous sense of release. For all that she had expected and even craved to share in Christ's Passion, she had not anticipated that she might recapitulate the particular moment on the Cross when he asks, "My God, My God, why have you forsaken me?" The idea that rather than a nihilistic vacuum, his felt absence might be the ordeal she had prayed for, that her perseverance in its face might echo his faith unto death on the Cross, that it might indeed be a grace, enhancing the efficacy of her calling, made sense of her pain. Neuner would later write, "It was the redeeming experience of her life when she realized that the night of her heart was the special share she had in Jesus' passion." And she thanked Neuner profusely: "I can't express in words — the gratitude I owe you for your kindness to me — for the first time in ... years — I have come to love the darkness. " <br></div><div class="credits">Not that it didn't continue to torment her. Years later, describing the joy in Jesus experienced by some of her nuns, she observed dryly to Neuner, "I just have the joy of having nothing — not even the reality of the Presence of God [in the Eucharist]." She described her soul as like an "ice block." Yet she recognized Neuner's key distinction, writing, "I accept not in my feelings — but with my will, the Will of God — I accept His will." Although she still occasionally worried that she might "turn a Judas to Jesus in this painful darkness," with the passage of years the absence morphed from a potential wrecking ball into a kind of ragged cornerstone. Says Gottlieb, the psychoanalyst: "What is remarkable is that she integrated it in a way that enabled her to make it the organizing center of her personality, the beacon for her ongoing spiritual life." Certainly, she understood it as essential enough to project it into her afterlife. "If I ever become a Saint — I will surely be one of 'darkness.' I will continually be absent from Heaven — to [light] the light of those in darkness on earth," she wrote in 1962. Theologically, this is a bit odd since most orthodox Christianity defines heaven as God's eternal presence and doesn't really provide for regular no-shows at the heavenly feast. But it is, Kolodiejchuk suggests, her most moving statement, since the sacrifice involved is infinite. "When she wrote, 'I am willing to suffer ... for all eternity, if this [is] possible,'" he says, "I said, Wow." <br></div><div class="credits">He contends that the letters reveal her as holier than anyone knew. However formidable her efforts on Christ's behalf, it is even more astounding to realize that she achieved them when he was not available to her — a bit like a person who believes she can't walk winning the Olympic 100 meters. Kolodiejchuk goes even further. Catholic theologians recognize two types of "dark night": the first is purgative, cleansing the contemplative for a "final union" with Christ; the second is "reparative," and continues after such a union, so that he or she may participate in a state of purity even closer to that of Jesus and Mary, who suffered for human salvation despite being without sin. By the end, writes Kolodiejchuk, "by all indications this was the case with Mother Teresa." That puts her in rarefied company. <br></div><div class="credits"><strong>A New Ministry</strong><br></div><div class="credits">If this brings You glory — if souls are brought to you — with joy I accept all to the end of my life.<br>— to Jesus, undated <br><br>But for most people, Teresa's ranking among Catholic saints may be less important than a more general implication of Come Be My Light: that if she could carry on for a half-century without God in her head or heart, then perhaps people not quite as saintly can cope with less extreme versions of the same problem. One powerful instance of this may have occurred very early on. In 1968, British writer-turned-filmmaker Malcolm Muggeridge visited Teresa. Muggeridge had been an outspoken agnostic, but by the time he arrived with a film crew in Calcutta he was in full spiritual-search mode. Beyond impressing him with her work and her holiness, she wrote a letter to him in 1970 that addressed his doubts full-bore. "Your longing for God is so deep and yet He keeps Himself away from you," she wrote. "He must be forcing Himself to do so — because he loves you so much — the personal love Christ has for you is infinite — The Small difficulty you have re His Church is finite — Overcome the finite with the infinite." Muggeridge apparently did. He became an outspoken Christian apologist and converted to Catholicism in 1982. His 1969 film, Something Beautiful for God, supported by a 1971 book of the same title, made Teresa an international sensation. <br></div><div class="credits">At the time, Muggeridge was something of a unique case. A child of privilege who became a minor celebrity, he was hardly Teresa's target audience. Now, with the publication of Come Be My Light, we can all play Muggeridge. Kolodiejchuk thinks the book may act as an antidote to a cultural problem. "The tendency in our spiritual life but also in our more general attitude toward love is that our feelings are all that is going on," he says. "And so to us the totality of love is what we feel. But to really love someone requires commitment, fidelity and vulnerability. Mother Teresa wasn't 'feeling' Christ's love, and she could have shut down. But she was up at 4:30 every morning for Jesus, and still writing to him, 'Your happiness is all I want.' That's a powerful example even if you are not talking in exclusively religious terms." <br></div><div class="credits">America's Martin wants to talk precisely in religious terms. "Everything she's experiencing," he says, "is what average believers experience in their spiritual lives writ large. I have known scores of people who have felt abandoned by God and had doubts about God's existence. And this book expresses that in such a stunning way but shows her full of complete trust at the same time." He takes a breath. "Who would have thought that the person who was considered the most faithful woman in the world struggled like that with her faith?" he asks. "And who would have thought that the one thought to be the most ardent of believers could be a saint to the skeptics?" Martin has long used Teresa as an example to parishioners of self-emptying love. Now, he says, he will use her extraordinary faith in the face of overwhelming silence to illustrate how doubt is a natural part of everyone's life, be it an average believer's or a world-famous saint's. <br></div><div class="credits"><strong>Into the Light of Day</strong><br></div><div class="credits">Please destroy any letters or anything I have written.<br>— to Picachy, April 1959 <br>Consistent with her ongoing fight against pride, Teresa's rationale for suppressing her personal correspondence was "I want the work to remain only His." If the letters became public, she explained to Picachy, "people will think more of me — less of Jesus." <br></div><div class="credits">The particularly holy are no less prone than the rest of us to misjudge the workings of history — or, if you will, of God's providence. Teresa considered the perceived absence of God in her life as her most shameful secret but eventually learned that it could be seen as a gift abetting her calling. If her worries about publicizing it also turn out to be misplaced — if a book of hasty, troubled notes turns out to ease the spiritual road of thousands of fellow believers, there would be no shame in having been wrong — but happily, even wonderfully wrong — twice.</div></div>			 ]]> 
		</description>
		<category>빌린 Words/Story/Quote</category>

		<comments>http://katherine7.egloos.com/1431235#comments</comments>
		<pubDate>Sat, 25 Aug 2007 07:32:21 GMT</pubDate>
		<dc:creator>Katherine</dc:creator>
	</item>
	<item>
		<title><![CDATA[ [스크랩] 워싱턴의 싱크탱크와 정치 ]]> </title>
		<link>http://katherine7.egloos.com/1148086</link>
		<guid>http://katherine7.egloos.com/1148086</guid>
		<description>
			<![CDATA[ 
  <p>블로그 &gt; 처음 그때 처럼&nbsp; <br><a href="http://blog.naver.com/ldsc/20005821217">http://blog.naver.com/ldsc/20005821217</a><br>------------------------------------</p><p>부시가 정식으로 미국 대통령에 취임한 직후인 지난해 2월, 한국 신문과 방송에는 워싱턴발 1면 기사로 헤리티지재단의 에드윈 플러 회장이 백악관 에 제출한 정책 리포트가 소개됐다. 리포트는 간단히 말해 클린턴 대통령 이 견지해온 북한에 대한 포용정책이 앞으로도 계속돼야 한다는 내용을 담고 있었다. 플러 회장의 리포트는 부시 행정부의 대북노선이 강경정책으로 바뀔 것이라는 추측이 일고 있는 가운데 등장한 것으로, 외교정책팀이 정 비되기 전에 싱크탱크의 의견을 밝히는, 워싱턴의 일반적인 관행이라고 볼 수 있다.</p><p><br>그러나 외교정책을 둘러싼 싱크탱크의 리포트라 하더라도 공화당 지지와, 보수지향적인 헤리티지재단이 부시 행정부의 평소 입장인 대북 강경방침 과는 정반대의 내용을 담은 리포트를 제출했다는 점은 다분히 '이례적인' 행동이었다. 헤리티지재단은 2000년 대통령 선거기간 민주당 고어 후보 의 정책을 비판하는, 공화당의 홍위병 역할을 한 싱크탱크이다.</p><p><br>그러나 플러 회장의 이례적인 행동은 한국정부와 헤리티지재단 간의 특 별한 관계를 고려한다면 당연히 이해될 수 있는 부분이었다. 워싱턴의 아시아 전문가들은 헤리티지재단을 '한국정부를 위한 워싱턴내 의 대변인'이라고 부르고 있다. 이유는 언제부턴가 헤리티지재단이 북한문 제를 둘러싼 한국정부의 방침을 '전폭 지지'하는 역할을 맡아왔기 때문이 다. 헤리티지재단의 한국정부에 대한 이해와 지지의 핵심내용은 김대중 대 통령이 주장하는 '햇볕정책'이다. 플러 회장이 제출한 포용정책지지 리포 트는 김대중 대통령이 집권한 순간부터 일관되게 견지돼온, 헤리티지재단 의 입장이기도 했다.</p><p><br>그렇다면 왜 헤리티지재단은 그토록 김대중 대통령의 트레이드마크인 햇 볕정책을 지지해 왔을까. 이유는 바로 '돈'이다. 헤리티지 재단은 한국정 부가 가장 많은 돈을 퍼붓고 있는 워싱턴내 싱크탱크이다. 공식적으로 알 려진 부분만 해도 1년에 100만달러로, 출처는 한국재단(Korean Foundatio n)을 통해서 이다. 한국재단은 외교통상부의 자금에 의해 운영되는 비정부 조직이다. 플러 회장의 리포트는 바로 김대중 대통령의 입장을 충분히 반 영한 정책제안이었다. 당시 워싱턴의 한국문제 전문가들은 플러 회장의 햇 볕정책 지지에 관한 리포트를 위해 한국정부가 최소한 100만달러 이상의 돈을 헤리티지재단에 바쳤을 것이라고 보고 있다. 부시<br>행정부의 대북 강 경방침이 예상되는 상황에서 플러 회장의 극약처방식 '깜짝 리포트'의 가 격은 보통 때보다 비쌀 수밖에 없는 것이다.</p><p><br>워싱턴은 미국정치가 세계정치를 움직이는 세계의 로마이기도 하지만, 미국 정치인과 세계 정치인의 입과 머리를 대신한 싱크탱크의 총본산이기 도 하다. 워싱턴과 주변지역에 산재한 크고 작은 싱크탱크의 수는 약 500 개. 이들이 아내는 갖가지 정책제언과 평가를 둘러싼 작업은 전세계로 타진되고 있다. 워싱턴주재 기자가 가장 주목해야 할 곳은 백악관이나 국무성, 국방성이 다. 그러나 워싱턴의 흐름을 이해한다면 백악관과 국무성, 국방성에서 만 들어진 정책이 최초로 다듬어지는 곳인 싱크탱크가 더 중요한 취재소스라 는 사실을 알게된다.<br></p><p>싱크탱크는 보통 중립적 비정치적.비종교적 입장을 기본으로 하면서 정치, 경제, 사회, 문화, 환경, 외교 등 지구에서 벌어지 는 모든 문제에 대한 나름대로의 분석과 평가, 그리고 그에 따른 대안제시 를 하는 곳이다. 이들은 보통 세법상 특혜를 받으면서 기업이나 정부, 나 아가 개인으로부터 받은 기부금을 통해 활동을 벌인다. 헤리티지재단이 한 국재단으로 받은 기부금은 합법적인 절차에 따른 것이다. 한국재단이 헤리 티지 재단에 기부한 돈은 한국재단 자체가 운영하는 기금의 일부이거나 이 자, 또는 다른 기업으로부터 받은 돈의 일부분이다. 미국 연방정부는 이같 은 기부금전달이 외국이 아닌, 미국 내의 기업이나 미국인을 통해 이뤄져 야만 한다고 법적으로 규정하고 있다. 외국인이나, 외국기업이 기부할 경 우 그에 따른 반대급부가 미국의 국익과 어긋나게 나타날 수 있기 때문이다.</p><p><br>지난 2000년 선거에서 앨 고어 후보가 중국계 비즈니스맨으로부터 받은 30만달러 때문에 구설수에 올랐을 ?, 관심의 초점은 돈을 받았다는 점이 아니라, 중국계 비즈니스맨이 중국 공산당 정부로부터 돈을 받아서 고어 후보에게 전달했다는 부분이었다. 싱크탱크가 기부금을 통해 운영된다는 사실은 싱크탱크를 정부나 공권력 으로부터 자유롭게 만든다는 효과를 낳을 수 있지만, 기부금을 낸 기업이 나 개인의 생각에 따라갈 수밖에 없다는 부정적인 결과를 만들게 된다. 한 국정부가 기부금을 내는 한 김대중 대통령의 햇볕정책이 워싱턴의 주류가 될 수밖에 없는 것이다. "외국에서의 평가는 대단한데, 한국 내에서는 너무도 모질다." 김대중 대통령이 항상 자신있게 언급하는 불만의 배경에는 바로 워싱턴을 배경으 로 한, 싱크탱크를 통한 '막후 공작(?)'이 도사리고 있다.</p><p><br>기부금을 매개로 벌어지는 후원자와 싱크탱크 간의 긴밀한 사이는 이권 관계가 있는 모든 분야에 걸쳐져 있다. 이 가운데 최근에 벌어진 대표적인 사건은 바로 엔론 문제이다. 엔론은 불과 2년 전만 해도 미국은 물론 전세 계 자본주의를 주도하는 대표적인 성공기업이었지만, 실제로는 회계조작을 통한 거품의 상징으로 드러났다. 엔론의 케니스 레이 회장은 자신을 미국 자본주의의 상징인물로 만드는 과정에서 워싱턴의 싱크탱크를 적극 활용했 다. 레이 회장은 미국을 대표하는 싱크탱크인 브르킹스연구소, 헤리티지재 단, 국제전략연구소 등 대형 싱크탱크를 적극 공력했다. 공략의 방법은 물 론 기부금이다. 최소한 10만 달러, 최고 수백만 달러에 이르는 기부금이 합법적인 수단으로 싱크탱크에 전달된 것이다. 레이 회장이 고등 사기꾼으 로 판명됐을 때 싱크탱크 관계자들 사이에는 "미국 내 싱크탱크, 특히 워 싱턴 내 싱크탱크 가운데 케니스 레이의 돈을 받지 않은 곳은 없을 것"이 라는 말이 나돌았다.</p><p><br>레이 회장이 싱크탱크 가운데 가장 주목한 곳은 워싱턴에 위치한 보수계 싱크탱크인 AEI였다. 이유는 부시 집안과 밀접한 관계를 갖고 있는 딕 체니 부부가 임원으로 일하고 있었기 때문이다. 레이 회장이 AEI에 기부금을 퍼붓기 시작한 것은 1997년부터이다. 2000년 대통령 선거가 시작되기 2년 전이었지만, 레이 회장은 공화당 인맥을 만들기 위해 체니 부부가 있는 A EI로 접근했다. 체니 부통령은 당시 AEI의 고문에, 부인인 린 체니는 교육 문화 부분을 담당하는 상급연구원으로 AEI에서 일하고 있었다. 체니 부통 령 부인은 지금도 AEI의 연구원으로 일하고 있다.</p><p><br>레이 회장은 AEI를 통해 딕 체니, 나아가 부시 대통령 후보자에게 연결 되면서 공화당과의 특별한 인연을 만들어갔다. 인연의 출발점은 물론, 정 치자금이다. 싱크탱크에 대한 기부금이, 정치가에 대한 정치자금으로 발전 된 것이다. 체니 부통령의 스캔들의 중심인 엔론으로부터 받은 정치자금문 제는 바로 이같은 과정을 통해 전달된 것이다. 엔론은 뒤에 경영상태가 악 화된 상태에서 공화당에 손을 벌리게 된 것이다.</p><p><br>언제부턴가 워싱턴의 싱크탱크는 입법.사법.행정이라는 권력 3부와, 권 력 4부로 알려진 미디어에 뒤이은 권력 5부로 불리기 시작했다. 이른바 ' 지(智)의 네트워크'로 알려진 싱크탱크는 워싱턴이 갖는 특별한 의미와 인 터넷으로 대표되는 기술적 진보에 힘입어 전세계를 움직이는 최고의 영향 력을 가진 조직으로 변신한 것이다. 종래 미국의 대내외 정책은 로비스트 , 의회, 압력단체의 이해관계를 조합한 부분에서 결정됐지만, 최근에는 싱 크탱크가 그 모든 정책결정요소들을 조율하는 곳으로 등장한 것이다. 모든 정책은 일단 싱크탱크를 통해 검증받고 발전될 수 있는 것이다. 마이크로 소프트사의 공장은 캘리포니아에 집중됐지만, 마이크로 소프트사를 대표하 는 로비스트가 주목하는 부분은 바로 워싱턴의 싱크탱크인 것이다.</p>			 ]]> 
		</description>
		<category>빌린 Words/Story/Quote</category>

		<comments>http://katherine7.egloos.com/1148086#comments</comments>
		<pubDate>Tue, 01 May 2007 02:22:58 GMT</pubDate>
		<dc:creator>Katherine</dc:creator>
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		<title><![CDATA[ Abraham Lincoln (2) - my favorite quotes ]]> </title>
		<link>http://katherine7.egloos.com/1140059</link>
		<guid>http://katherine7.egloos.com/1140059</guid>
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			<![CDATA[ 
  <span style="FONT-FAMILY: Verdana">"If slavery is not wrong, NOTHING is wrong" <br><br>"Neither let us be slandered from our duty by false accusations against us, nor frightened from it by menaces of destruction to the government nor of dungeons to ourselves.&nbsp; Let us have faith that right makes might, and in that faith, let us, to the end, dare to do our duty as we understand it" <br><br>"You may fool all the people some of the time, you can even fool some of people all the time: but you can not fool all of the people all the time" </span>			 ]]> 
		</description>
		<category>미분류</category>

		<comments>http://katherine7.egloos.com/1140059#comments</comments>
		<pubDate>Sat, 28 Apr 2007 04:14:38 GMT</pubDate>
		<dc:creator>Katherine</dc:creator>
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		<title><![CDATA[ Being presidential ]]> </title>
		<link>http://katherine7.egloos.com/1131458</link>
		<guid>http://katherine7.egloos.com/1131458</guid>
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  얼마전 Health Care의 여왕 Senator Clinton이 빛을 발하는 순간이 있었다.&nbsp; 단연 노련함과 명석함으로 압도적이었다.&nbsp; Senator Obama가 모멘텀을 즐기고 있긴 하지만, 아직은 Clinton이 더 presidential해 보인다.&nbsp; 아직은 Vice president의 ticket을 놓고 혈전을 하진 않지만, Clinton-Obama, Obama-Clinton이 회자되고 있긴 하나보다.&nbsp; Electoral math를 생각했을 때 어떨지 모르겠지만, primary에서 clinton이 승리하면 Clinton-Obama가 가능할지도 모르겠다. 			 ]]> 
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		<category>Unfinished thought</category>

		<comments>http://katherine7.egloos.com/1131458#comments</comments>
		<pubDate>Thu, 26 Apr 2007 01:17:11 GMT</pubDate>
		<dc:creator>Katherine</dc:creator>
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		<title><![CDATA[ 어질 어질 ]]> </title>
		<link>http://katherine7.egloos.com/1129154</link>
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  내 글 <a title="" href="http://katherine7.egloos.com/1111881">Virginia shooting에 대한 blurred 반응</a>&nbsp;에 대한 트랙백.<br><br>잠이 안와서 며칠만에 한국 뉴스를 둘러보았다.&nbsp; 주미대사와 손석희 교수와의 설전이 눈에 띄었다.&nbsp; 주미대사의 발언전문을 보니 apologize, we have to repent, we will have to repent more in serious manner, we will have to start fast for 32 days 였다.&nbsp; 발언수위가 좀 높아보인다. <br><br>한동안 읽지 않았던 댓글을 보니, 더욱 어질어질하다.&nbsp; 효순,미선 사건때 부시 대통령이 사과했으니 대한민국을 대표하는 주미대사의 사과는 적절하다는 ㅡ.ㅡ;;&nbsp; 전혀 다른 성격의 두 사건을 비교하는 것은 어디서부터 잘못된 것일까.&nbsp; civillian과 military도 구분못하며, resident와 주한미군도 구분 안하고 willingly (Despite that I understand he was representing Korea and he must have got the nerve, he was at the pleasure of saying <em>apologies</em>)와 unwillingly도 구분못한단 말인가.&nbsp; 만약 한국에 오랫동안 살아온 외국인 (예를 들면 이다도시나 이한우 같은--이것은 단지 예임을..)이 한국에서 살인사건을 저질렀다면 프랑스와 독일 정부와 국민에게서 apology를 받고 그들에게 repent하라고 할것인가.<br><br>Is it me or it is bizarre? 			 ]]> 
		</description>
		<category>Unfinished thought</category>

		<comments>http://katherine7.egloos.com/1129154#comments</comments>
		<pubDate>Wed, 25 Apr 2007 05:32:45 GMT</pubDate>
		<dc:creator>Katherine</dc:creator>
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		<title><![CDATA[ Gun control ]]> </title>
		<link>http://katherine7.egloos.com/1128497</link>
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  <div><span style="FONT-FAMILY: verdana">After&nbsp;mass murder&nbsp;at Virginia Tech, I expected a whole lot hotter debate on gun control.&nbsp; But it didn't simply happen as we all know.&nbsp; Now I feel the power of NRA indeed.&nbsp; Wayne LaPierre, NRA president, wrote in the message "We're pushing for Castle Doctrine laws across the country.&nbsp; We're pushing for legislation that ensures the gun confiscations in New Orleans will never be repeated in this country.&nbsp; We're pushing to protect our rights to protect ourselves, even against anti-gun employers who want to leave you defenseless to and from work....we're pushing to protect and promote our freedoms, and we won't stop pushing until we've won." </span></div><div><span style="FONT-FAMILY: verdana">&nbsp;</span></div><div><span style="FONT-FAMILY: verdana">Honestly I don't know where to start.&nbsp; First of all, I don't understand how those who advocate&nbsp;arming themselves&nbsp;call it freedom.&nbsp; Freedom for dying in the street?&nbsp; Freedom for being scared when you go out at night?&nbsp; It's just hard to feel them when they insist to protect themselves.&nbsp; Why wouldn't we want to be free from guns instead? </span></div><div><span style="FONT-FAMILY: verdana"></span>&nbsp;</div><div><span style="FONT-FAMILY: verdana">It's not that I don't understand the second&nbsp;amendment of Bill of Rights.&nbsp; It's not that I don't understand American history.&nbsp;&nbsp;It's about americans who didn't get out of the past history and caught by NRA's strong power and political capital.&nbsp;&nbsp;US has very high rate of gun shot death compared to top 35 GDP countries.&nbsp; Do americans really think it is because they are more violent or&nbsp;is it due to&nbsp;lacks of enforcing anti-crime and weapon laws? </span></div><div><span style="FONT-FAMILY: verdana"></span>&nbsp;</div><div><span style="FONT-FAMILY: verdana">At this point, no politician wants to jump on gun control debates because this is an election year.&nbsp; It&nbsp;seems to be political suicide.&nbsp; Yeah, I can see without support from South, it would be hard to get enough votes.&nbsp; But don't we wanna see a leader who can stand up and say the right thing in front of opposites?&nbsp; Don't we think the leader deserves to work at the oval office?&nbsp; </span></div><div><span style="FONT-FAMILY: verdana"></span>&nbsp;</div><div><span style="FONT-FAMILY: verdana">I am grateful that president Bill Clinton approved assault weapon ban bill..but it's barely enough and effective and it should be renewed.&nbsp; Currently even democrats shut their mouth up.&nbsp; Great, nobody is talking.&nbsp; Well, cheers! Bloomberg.&nbsp; He seems the only one who is talking.&nbsp; </span><span style="FONT-FAMILY: Verdana">I urge the South, BTW who asserts pro-life and promotes Christianity, think about value of life.&nbsp; I hope they understand that the gun culture in the U.S. totally distorts their family value also promotes violence.&nbsp; Somebody please make me understand why a person, who thinks abortion should be prohibited even a woman's life is in danger, thinks s/he can simply shoot anyone who invades his/her house. </span></div><div><span style="FONT-FAMILY: Verdana"></span>&nbsp;</div><div><span style="FONT-FAMILY: Verdana">I am not just saying it without knowing the complexity of political games and implications.&nbsp; Very few wants complete weapon ban.&nbsp; I don't put too much hope in complete ban or in dream-like situation that all weapons will disappear once&nbsp;a&nbsp;bill is introduced.&nbsp; Careful implications should be considered gradually.&nbsp; Strong law enforcement is also another factor.&nbsp; However, without strong will, everything is in vain.&nbsp; We should want it in order to get it.&nbsp; That's my argument. <br><br>"To sin by silence when they should protest makes cowards of men" - <em>Lincoln</em><br><br>"The evil that is in the world almost always comes of ignorance, and good intentions may do as much harm as malevolence if they lack understanding." - <em>Albert Camus</em></span></div>			 ]]> 
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		<category>Unfinished thought</category>

		<comments>http://katherine7.egloos.com/1128497#comments</comments>
		<pubDate>Tue, 24 Apr 2007 22:33:49 GMT</pubDate>
		<dc:creator>Katherine</dc:creator>
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		<title><![CDATA[ The Economist vs. TIME magazine ]]> </title>
		<link>http://katherine7.egloos.com/1128494</link>
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  <div><span style="FONT-FAMILY: verdana">There are many weekly news magazines in the world.&nbsp; [The Economist calls itself newspaper but it is in fact news magazine]&nbsp; I read The Economist and TIME mostly. (I don't read&nbsp;Newsweek often but whenever I do, I get disappointed without exception.&nbsp; It's almost hard to believe people read it and&nbsp;it sustains&nbsp;its business.&nbsp; I feel like Newsweek is just a propaganda)&nbsp; When you read weekly news magazines, you expect something beyond newspaper such as New york times or Washington post.&nbsp; It's fun to&nbsp;see how the two top magazines are different.&nbsp; I should not fail to mention this is my personal views&nbsp;rather than&nbsp;expertise analyses. </span></div><div><span style="FONT-FAMILY: verdana"></span>&nbsp;</div><div><span style="FONT-FAMILY: verdana">First of all,&nbsp;I love the fonts what&nbsp;The Economist is using.&nbsp; It's very easy to read and eye-catching.&nbsp; I know this is small fraction of criteria how to choose a news magazine though :-)&nbsp; On the other than, TIME magazine's web font doesn't attract me much...though print version is okay.&nbsp; You probably noticed my learning curves fall on fonts, haha.&nbsp; One unfavorable attribute of The Economist is british english....kkkk. </span></div><div><span style="FONT-FAMILY: verdana"></span>&nbsp;</div><div><span style="FONT-FAMILY: verdana">In the second place, The Economist deals with more details and deeper analyses.&nbsp; On the other than, TIME magazine deals with very current issues in a timely manner collaborated with CNN.&nbsp; TIME magazine's website is up to date very timely compared to The Economist.&nbsp; But because of that, TIME's writings are less intense than The Economist. </span></div><div><span style="FONT-FAMILY: verdana"></span>&nbsp;</div><div><span style="FONT-FAMILY: verdana">Additionally, quite oppositely to what people say, The Economist has its own sense of humor which I like the most.&nbsp; Some might say TIME is more fun, but it is, I think,&nbsp;just because TIME sometimes makes fun of current affairs or even ridicules&nbsp;some of them.&nbsp; The Economist has very few photos and advertisements with small column width.&nbsp; But I am telling you, it satisfies your intellectual demands often successfully. </span></div><div><span style="FONT-FAMILY: verdana">&nbsp;</span></div><div><span style="FONT-FAMILY: verdana">Also, The Economist is more international.&nbsp; TIME magazine deals with great deal of international affairs, but The Economist has a lot more focused on international.&nbsp;&nbsp;Indeed, The Economist headquarters in&nbsp;UK and TIME in US.&nbsp; </span></div><div><span style="FONT-FAMILY: verdana"></span>&nbsp;</div><div><span style="FONT-FAMILY: verdana">I read both of them because their foci are different.&nbsp; The Economist is more controversial, providing policy analysis and impact analysis&nbsp;while TIME magazine gives you perspectives on what policies or current events could mean to you and your family and your society.&nbsp;&nbsp;Although TIME magazine is not conservative now compared with the past, The Economist advocates much more liberal approach.</span></div>			 ]]> 
		</description>
		<category>Unfinished thought</category>

		<comments>http://katherine7.egloos.com/1128494#comments</comments>
		<pubDate>Tue, 24 Apr 2007 22:33:08 GMT</pubDate>
		<dc:creator>Katherine</dc:creator>
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