Aemilius Paulus's letter Facts vs emotions, 'mythos' vs 'logos' is quite welcome reading in these perilous times when emotional "theologies of rage and hatred" (that the author has appropriately named) seem to have risen in prominence.

Apart from the highly-publicised recent events in Bali, a few days ago some Pakistani gunmen walked into a mosque during the time of the dawn prayer and gunned down worshippers, apparently because they were Ahmadis. Eight people died and scores were wounded.

Another ghastly "religious" story which illustrates the fact of the theologies of the type that Paulus has identified. The story also underlines the need for those Muslims who worship Pakistan, perhaps unconsciously of whom there are some in Malaysia too to look more critically at contemporary Pakistani and worldwide Muslim religious intolerance and violence.

The next day's Pakistani news of the earthquake (not man-made) tragedies and tens of thousands killed has pushed the theological news story of rage and violence out of popular attention.

Paulus's letter, like the religions he critiques, also contains truths and errors. A different interpretive position may be developed by examining closely anthropologist Michael M.J. Fischer's wording of the Aristotelian wisdom about 'mythos' and 'logos'.

The brief discussion is in a book about Iranian 'madrasa' education. Referring to the contrast between myth and action he has noted: "Praxis, Aristotle's term popularised by Marx, was an action which changed its agent, as opposed to 'poesis' (of which 'mythos' was one form) - a fabrication which leaves agent and object separate."

The fabrication, the poetry, the myth, (also synonymously the story, the movie, the logos, the fantasy, the illusion, the maya) is purer than action, as it is separate from it by definition. But by itself it is incapable of transforming 'the agent'.

If, as Paulus suggests people do not pray, fast, and visit their God/gods often, i.e. if they don't praxis - if I may put it like that - their beliefs to the fullest extent they can - even if some of its formulations may continue to be in the realm of fantasy rather than reality and science - how will the theologians of hatred and rage, and state control of man and god change?

Places of worship can also be centres for the service of fellow man, and of other virtues. Unfortunately, for all of us, places of worship have also become centres of mass murder of innocent worshippers in too many locations around the world in recent years. Malaysia has been spared that level of barbarism so far. I hope it remains that way.