Labels

Labels are insidious. I imagine them slipping around like lampreys and aphids, Sticky_note_sleepingnotching their toothless jaws to us. They slip into conversation, into thought, and spatter the world like sticky notes, categorizing, separating, allocating, and organizing. We can pry them loose, but they always seem to slip back and latch on again. They’re often at the foundation of how we operate, whether we’re aware of them or not.

One of my favorite–albeit “sketchy”–pastimes is to sit in a crowded place, especially on a college campus, and look at how people naturally sort themselves, fitting into tidy categories

The “jocks,” with short, blond hair, fit physiques, and exercise clothes sit together. So does the alternative crowd, people like “hipsters,” with quirky sweaters, weathered jeans, and sunglasses, or the lingering pockets of “goth” and “emo”culture.

The pre-med students group together, and the theater folk unite. The church-going flock together, filling the same long tables at meals with persistent regularity.

People separate and and sort by age, majors, music tastes, geographic locations– anything to segment and define–and looking at them, I, too, block people together under labels.

I often wonder where the label ends and the person begins.

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Dredging the self

This Monday, I dug up a crate of my old writing from my parent’s cellar. Journals,

Ah yes, my high school self...
Ah yes, my high school self…

poems, old short stories, math notebooks lined with marginal musings. Anything I could find. I fished love letters from my closet and photographs from my mothers’ desk, piling it all up like autumn leaves on my bedroom floor.

For a few days, I dug trough the stack.

OK, so “stack” may be a little exaggerated. But it’s a significant pile. I’m reread it all to revisit those hazy landscapes of my not-too-distant childhood, verifying events and reviving old memories, all in a pointed search of self.

I’m writing a memoir for my Honor’s project. I know I could half-ass most of it. But I’d get nothing from that besides reams of pleasant-sounding pulp. I don’t want that.

I’m after my own self, after all.

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Wandering

Gradually I’ve made progress on my to-do list. Today I submitted my thesis for final approval. Once my advisor gives the OK, I defend it. My graduate applications continue in a steady stream. In time, those will be done.

I can finally see the horizon of the next projects: my coming-of-age memoir for an honors project and a short story I’ve had simmering for a few months now. I’ve got some reading piling up as well. From one project to another, I guess.

Last week, I spoke to one of my professors. He had just finished his dissertation and felt an odd sense of freedom. Without the project tugging him along, he didn’t have anything to direct him. It was liberating, but disconcerting. An open horizon. A void.

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Own it: Authenticity

Rain clouds loomed outside as I sat across from my spiritual advisor, Br. Robert, in the simple room. “You have to own it,” he said. “You’re an artist. Own it.”

He talked about his early years as a friar. The other friars didn’t think much of his penchant for painting, forcing Br. Robert to sacrifice his own time, money, and space for it. At one point, he even tried to suppress the urge because it interfered so much with his religious duties. Just as Thomas Merton complained about his “double” as a writer pestering him during his early years with the Trappists, Br. Robert struggled with the artist fighting for expression from within.

When he left the friars–and the Catholic Church for a time–Brother Robert lived on Skid Row, trying to make his work as an artist. He found a deep, resonant calling. Surviving on rice and beans–tuna fish, when he could afford it–he scraped by, but his art taught him his vows better than his stint with the friars. Poverty. Obedience. Chastity. The words clarified as the years wore on.

For Br. Robert, devotion to art proved a devotion to God.

“Own it,” he had said. The words made sense as he said them, but didn’t resonate. As the years has pass, the words Br. Robert and I shared deepen and clarify, like his vows. Tempered and stretched by experience, his wisdom grows. I understand him now.

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Aurelius quote

Some advice from my favorite Stoic, Marcus Aurelius, that I ran across today:

“Live a good life. If there are gods and they are just, then they will not care how devout you have been, but will welcome you based on the virtues you have lived by. If there are gods, but unjust, then you should not want to worship them. If there are no gods, then you will be gone, but will have lived a noble life that will live on in the memories of your loved ones.”

 

Update: Finding an Honors Project

With school and all that comes with it, I can’t put the same time I’d otherwise like to into my blog. I apologize. However, I’d still like to continue it in a series of “updates,” petit posts to fill the interim as I write my thesis, lead clubs, and cram classwork via tea and naps.

That said, I can’t put the same level of polish and professionalism that I’d otherwise like to, but hopefully a few phrases still ring and a few ideas linger after that final punctuation point.

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Stoicism

By eighth grade, most guys find girls. I found Stoicism. Girls came later.

Zeno of Citium (c. 334 B.C.-c. 262 B.C.), founder of Stoicism, depicted by Raphael. Picture from Wikipedia.

In eighth, I read my first philosophy book–a brisk, colorful introduction called Get a Grip on Philosophy by Neil Turnbull. The recycled-paper pages reminded me of paper bags,  and its binding soon faded from many rereadings on bus rides home.

In the section about Hellenistic philosophy–the period following Aristotle–Turnbull wrote, “the Stoics didn’t lose their sense of wonder” and described a Stoic as “a person who advocates an ethic of resilience in the face of adversity; a believer in cosmopolitan politics.”

There were a few paragraphs , not much else. Still, Stoicism made an impression. It’s focus on reason, morality, and tranquility had roots in my personality, and the idea of being a cosmopolitan, “a citizen of the cosmos,” sounded fascinating.

So I converted.

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Nursing home

The nursing home smelled of stale urine and had the wallpaper of a 1970s mental home, with calm colors and a bland boarder of flowers. An elderly lady clutched a baby doll with blue eyes and a prim smile as she rolled her wheel chair down the hall.  

“The baby’s smiling at you,” my uncle Matt said, pointing to the doll with a quiet chuckle. 

I smiled. Televisions droned in the background, filtering into the hall from open doors and an alarm sounded. 

“What do you think that alarm is?” my dad said. 

“Someone probably trying to get out,” said Matt with the same quiet chuckle. 

My dad nodded. 

A young nurse with blond hair pulled out of the room. Without smiling she said, “All set.”

We walked inside. My grandfather smiled as he saw us enter. He wore a blue woolen cap, khakis, and a striped blue shirt. His face looked like putty molded into a face–sunken cheeks, eyes dazed, mouth loosely hanging–and his body had skin stretched taut over thin bones. He was gray and tired. I shook his hand, a vague clasp that hung in my palm.

“Hey Grampa, nice to see you,” I said.

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Philosophical Journalism

Philosophical journalists would be an interesting breed. I don’t mean bent, bearded men toting reporters’ notebooks and tape recorders stumbling across Capital Hill–although that would be interesting. Nor do I mean reporters jabbing politicians with barbs about how the latest bill violates Kant’s categorical imperative. Instead, I imagine people curious to see what other people think, people who like asking questions about our basic assumptions.

Today, I watched a documentary called the “Nature of Existence.” The filmmaker, named Roger Nygard, chronicles answers to those “big questions”–like the meaning of life–by interviewing people from around the world, including hard-core Indian ascetics, fiery evangelists, physicists, artists, and waitresses. Some dash off the questions with a humorous observation, others admit their own ignorance, and some weave stories substantiated by absolute conviction.

His methods are those of a journalist, but his focus is on first principles, the realm of the philosopher.

Scanning titles in the non-fiction and creative nonfiction shelves at bookstores, I realize modern readers still have a lot of questions. We like to pretend we are practical these days, zeroed in on the nuts and bolts of economics and applied science. But I feel we only use new disciplines to fill an age-old void: purpose and meaning.

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“Reason as our guide”

“We may take Fancy for a companion, but must follow Reason as our guide,” said

Samuel Johnson, pic courtesy of Wikipedia

Samuel Johnson. I read this at the front of an introductory logic book I bought over my last Christmas break. I Googled the quote and found the rest of it on a website of Samuel Johnson sound bites. According to the site, Johnson wrote it in a letter to his stalker-biographer James Boswell.

I base my moral code on reason. That’s how my mind operates. I want to act in a way I can justify with a little more resolve than the tepid assertion an action “felt right.” To put it bluntly, I think the “right” thing to do is the logical thing to do. A deeper moral code underlies this, firmly based in compassion: reduce the suffering of others. Moreover,  I adhere to the “spirit” of the law, rather than the law itself.

An example illustrates this. I choose not to kill. Most  people consider this reasonable: killing creates suffering, eliminates chances for agents to act according their will, and determines their entire future without clear consent. It also prevents future joys for them. But should one never kill?  Zen master John Daido Roshi has an example to test the spirit of this precept. If a deer is suffering on the side of the road and I have the power to “put it out of its misery,” I will. I want to reduce its suffering, and if I flee the scene, most likely I’m just being squeamish, not trying to preserve its life.  Although I’m killing the deer, I’m fulfilling the original point of the precept: reduce suffering. The same is true of lying. I’d never tell the complete truth if I knew it could endanger many lives. My intention remains the same: despite fear or desires, I want to maximize compassion.

Many would term this “compassion ethics,” a generic form of Buddhist ethics. Agents under this system long to reduce suffering in the world. I use logic to apply this general sentiment to my actions. Thus, since anger is rarely logical, I avoid anger. Same for excessive sadness or passion. All these lead to suffering,so I reduce them. Reason is my guide.

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