the secondhand identity;
the primary reality.
Where a fact finds a being,
Man defines a meaning.
P.S. The tenet of Sarte’s Existentialism is “Existence precedes Essence.” People love to criticize it because it lays bare to the starkest truth of life, even though they are all aware of it. Man defines himself where he stands in his life vis-a-vis his contemporaries, measuring himself against the burgeoning careers and just moderately settled lifestyles of his peers. I find this school of philosophy applicable to Charles Horton Cooley’s sociological theory of “Looking Glassed Self,” stating that you become what others think you are. Although I do not want to wholly subscribe to either of the thoughts, I can see where these thoughts come from: Human sentience, that is. Our faculty is rather instinctive than reasoning, physical than metaphysical because it reacts to an external stimuli much more than to internal principles of judgment. And I guess the age we are living in now is the apotheosis of sentient modus vivendi in many aspects…
RE: 8/10/2018 article of “A Home for Homeless Vets” by Teresa Watanabe of The Los Angeles Times
It has always been the case that those who who have suffered from afflictions of life appear to give helping hands to the bearers of the suffering. In Vigil’s Aeneid, when Aeneas and his people arrived at the shore of Carthage after the fall of Troy, the beautiful queen Dido welcomed the refuge with open arms and provisioned them with food and shelter and told Aneneas, “because I was once a sufferer of the affliction, I know how you and your people feel.” Now the time and space is translated in modern day California, and this very noble act of humanity in the figure of an old veteran solder continues.
A certain Japanese-American WWII veteran campaigns to provide affordable housing for veterans as well as low-income individuals and families at the risk of homelessness. He has even gone out of his way by establishing “Go for Broke National Education Center” in order to develop a five-story building on leased city land that would house the center and as many as seventy affordable housing units for the aforesaid applicants who find themselves between a rock and a hard place on the threat of eviction from their homes by landowners.
The article in fact brings light to the increasing number of homeless population that results from urban gentrification by which private developers plan to evict low-income residents from their newly acquired properties, so that such reworked properties will accommodate to the level of comforts required by those who can afford high rents, and thus create a totally new residential and commercial environments commensurate to the economic levels of the gentry.
The projection of building a low-income housing complex should be put into action forthwith without fail; it’s not about creating Skid Row, pace the popular opinions on such project in fear of tainting the atmosphere of communities and affecting the economic activities adversely due to the substantive presence of exiguousness incarnate.
I firmly believe that there should be more consorted efforts of fellowships of humanity as aforesaid to actively, substantially and tangibly help people in need to the extent possible by providing them with many more supportive “permanent” housing programs, not ad-hoc homeless shelters. It makes my head swivel in wonderment why politicians do not champion such existential programs, instead of hackneyed willy-nilly metaphysical ideologies that only divide this nation built upon liberty and justice. For if people are ruthlessly kicked out of their abodes just because they are undesirable in the eyes of the businessmen, where can they find liberty and justice to live their sovereign lives as resonated by the Gospel?
Suppose there are brothers or sisters who need clothes and don’t have enough to eat. What good is there in your saying to them, “God bless you! Keep warm and eat well!” – if you don’t give them the necessities of life? (James 2:15-16)
Based upon his real-life experience as a scullery worker in a Paris hotel and a tramp in London, George Orwell’s recounting of the stories of the impecunious stands alone in its authenticity of the content and veracity of the experiences. The substantiality of poverty was boredom and inconvenience, because poverty freed people from standards of ordinary behaviors. Nevertheless, this book is not a book of socialist manifesto that urges the impecunious to revolt against the establishment, nor a pamphlet for advocating the welfare of the poor. It’s an investigative report on the people on the lowest and lower rungs of a social ladder. Orwell hoped that his readers would at least change their acerbic views on the low and the lowest because their situations were created through no fault of their own or voluntarily. And I hope there will be more like this book in our time.