Living Life Forward

Julian Baggini: Living Life Forward Does Baggini think that we need not find meaning in this life if there is life after death? Do you agree? Explain.

Sample Solution

Living Life Forward

Julian Baggini argues that when most people say that life is meaningless, they usually mean only that our lives were not created with any purpose or goal in mind and that there is nothing beyond or after life that can provide a purpose for what we do in this life. Baggini turns to the notion that gods or an afterlife give life meaning. While believing in a god is no answer to the question of the meaning of life, we could stop worrying and accept that the gods provide meaning. However, this is to give up the search for meaning. It is hard to live meaningfully, it is an ongoing project, and one is never finished with the task. In the end, the meaning of life is not that mysterious, it is something within our grasp, and we can live meaningfully.

From about the 1930’s to the late 1960’s Captain W.E. Johns’ Biggles stories, stories of warrior airplane and dogfights, were extremely well known among youthful teenagers in the UK. Regardless of their vehement Britocentric Imperial direction the accounts in interpretation additionally did very well outside the UK: I recall, matured 11, hearing a radio declaration of Johns’ demise including the remark: “It is said that even the Germans preferred them, in spite of the fact that Biggles was continually killing German planes.”1 Certain of the tales, nonetheless, make issues for target crowds outside the Britocentric Imperium and its social circle.

One nation where Biggles clearly keeps on being very well known is the Czech Republic,2 when the split; almost all the hundred-odd books have been converted into Czech (see Indeed, defining moments throughout the entire existence of Czechoslovakia from the late 30’s until the breakdown of the Warsaw Pact might be coordinated to the accessibility, or scarcity in that department, of Biggles interpretations. Thirteen were interpreted during the period 1937-1940 (e.g., Biggles of the Camel Squadron (1937); Biggles in Africa (1938); Biggles in Spain (1939), and Biggles Goes to War (1940))3. The period 1946-1948 saw a further four: Biggles Flies East (1946), Biggles Learns to Fly, Biggles in Borneo (1947), and Biggles Defies the Swastika (1948). The happening to Socialist Czechoslovakia saw them become inaccessible once more, in spite of the fact that they returned quickly in 1968.


Ruritania was first imagined in writing and culture by Anthony Hope in The Prisoner of Zenda. He portrayed it as a German-speaking, Roman Catholic nation, under an outright government, with profound social, yet not ethnic, divisions, as reflected in the contentions delineated in the narratives. Notwithstanding, a portion of Ruritania’s placenames (e.g., Strelsau, Hentzau), propose that a portion of the externally German names have a Slavic substratum, like, e.g., Leipzig, Dresden, Breslau, Posen, Gdingen, and so forth., similarly as with a portion of the individual names, e.g., Marshal Strakencz, Bersonin, Count Stanislas, Luzau-Rischenheim, Strofzin, Boris the Hound, Anton, and so on.
Topographically, Ruritania is generally situated between domains that would have been called Saxony and Bohemia in Hope’s time. It has become a conventional term, both concrete and theoretical, for a nonexistent pre WW1 European realm utilized as the setting for sentiment, interest and the plots of experience books. Its name has been given to an entire type of composing, the Ruritanian sentiment, and it has spread outside writing to a wide range of other areas.4

This paper will examine Petruželková’s (P) (1994 (1940))5 Czech form of the short-novel-length Biggles Goes To War (BGW; Biggles Letí na Jih (BLJ) in Czech), set in Maltovia, portrayed in plot as a little Ruritanian-type 6 nation with a German-type upper-

class found “somewhat toward the north-east of the Black Sea, depicted by its diplomat to London as “… ..just barely in Europe. … . Asia … . isn’t a long way from our eastern frontier”.7 Its classification echoes Hope’s somewhat, e.g., Max/Ludwig Stanhauser, von Nerthold, Janovica, Bethstein, Menkhoff, Vilmsky, Klein, Nieper, Gustav, and so on. Maltovia is undermined by its neighbor Lovitzna, a marginally bigger nation, additionally Ruritanian to the extent can be judged, depicted by the Maltovian diplomat as: “… another state, not huge, as nations in Europe go, yet bigger than we are.” Johns gives minimal enough genuine data on Maltovia, and even less on Lovitzna, in spite of the fact that the names he cites for the last nation, e.g., Zarovitch (the name of the decision administration), Hotel Stadplatz, Shavros, Stretta Barovsky, do extend a Ruritanian picture like that of Maltovia. Lovitzna is building up an aviation based armed forces with the help of European educators, and the story starts with the Maltovian diplomat in London asking Biggles, Algy, and Ginger to create one for Maltovia to counter the danger from Lovitzna.