Embracing Our Humanity in Conversation

What must we do to become humane? This question has always existed for those who seek the best in people — love, friendship, and the creation and preservation of all forms of beauty. We want a safe world that allows us to grow into our best selves.

Hannah Arendt* described the challenge:

The world is not humane just because it is made by human beings, and it does not become humane just because the human voice sounds in it, but only when it has become the object of discourse … We humanize what is going on in the world and in ourselves only by speaking of it, and in the course of speaking of it we learn to be human.

The Greeks called this humanness which is achieved in the discourse of friendship philanthropia, ‘love of man,’ since it manifests itself in a readiness to share the world with other men.

As you doubtless noticed, the English borrowed from the Greeks to produce the word philanthropy, which Oxford Languages defines as “the desire to promote the welfare of others, expressed especially by the generous donation of money to good causes.”

To progress in our humanity, we must engage with people we don’t know, especially those who are unlike us. Who might they be? Those of a different color, socioeconomic status, customs, ideas, national origin, religion, etc.

If you have read the Homeric epic poems The Iliad and The Odyssey, you will remember that a stranger to a new place would be welcomed by a native there. He would be given food and shelter. It was typical to provide him with a gift and to receive a gift from him in return. This was called philoxenia (my emphasis here and below), a love of strangers in which the unfamiliar traveler and his benefactor were turned into friends.

This word is the opposite of xenophobia, the fear, mistrust, or dislike of an individual who is foreign or strange to you.

What kind of conversation might enhance our humanity and relationships? Arendt, again, points the way:

Truly human dialogue differs from mere talk or even discussion in that it is entirely permeated by pleasure in the other person and what he says.

He will doubtless sometimes say things about which we disagree. What then?

Retopistics: A Renegade Excavation, 2001, by Julie Mehretu, Crystal Bridges Museum of American Art

Zygmunt Bauman** offered this in 2003:

The fact that others disagree with us is not an obstacle on the road to human community. But our conviction that our opinions are the whole truth, nothing but the truth and above all the sole truth that there is, and our belief that other people’s truths, if different from ours, are ‘mere opinions’ — are such an obstacle.

If there were only one set of answers, all known to each of us, conversation would become pointless and boring. We are enriched by those who are different when we permit ourselves to overcome a hesitancy and fear of them that is often misplaced.

Consider this as you think about the prejudice and stereotyping of those we do not know. Individuals with “all the answers” do not enter into conversations with the openness that creates humane discourse with people unlike themselves—the strangers who might become friends, if only …

They, too—the outsiders—want to be loved, noticed, and understood, to inform and be informed, to help and be helped, touched, cared for and caring, applauded, encouraged, and allowed to work hard and stay safe. They are all around us, driving cars, making music, standing at the bus stop, writing poetry, fixing machines, working in the stores we visit, displaying computer expertise, going to school, filing tax returns, and caring for their children and ours.

As David Held*** wrote in 2002, in dark times, we must remember that “history is still with us and can be made” in the best possible way: in a humane fashion that serves ourselves, our shared prosperity, and those we might make friends with in conversation.

Every day is an opportunity. Let us all make that history.

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The top image is the work of Laura Hedien, with her kind permission: A Winter Day Near Chequamegon, WI, March 5, 2025. Laura Hedien Official Website.

*Hannah Arendt. On Humanity in Dark Times: Thoughts about Lessing” (Address on accepting the Lessing Prize of the Free City of Hamburg. (1959)

**Bauman, Zygmunt. (2003). Liquid Love: On the Frailty of Human Bond. Cambridge, UK: Polity Press.

***Held, David (200). Violence, Law, and Justice in a Global Age. Constellations, 9 (1):74-88 (2002)

How Many Selves Do You Have?

Do you know Stan? You might think you do, but how much of Stan’s life and personality are you aware of? Does having lunch with him three times yearly reveal all there is to know? Or is he a Zoom buddy who doesn’t exist for you below the belt?

Have you seen the fine fellow angry, sad, lonely, or excited? How often have you witnessed his behavior in the moment he succeeds or fails?

Turn the questions around. What portion of your temperament and dark side is your friend cognizant of?

Indeed, how much do you understand yourself?

Léon Bloy wrote:

There is no human being on earth who is capable of declaring who he is. No one knows what he has come to this world to do, to what his acts, feelings, ideas correspond, or what his real name is, his imperishable Name in the registry of light. (L’Ame de Napoleon, 1912).

We all know ourselves from the inside and cannot experience what others take in from their perspective outside of us. Each of us has access to emotion, pain, anxiety, happiness, lust, dreams, judgment, and many other elements unavailable to those who see and hear us.

When we talk about knowing the full range of our nature, our internal assessment—accurate or not— dominates our thoughts and evaluations.

Even so, this source of awareness is incomplete.

Protective psychological defense mechanisms hide facets of our personalities from consciousness. Onlookers may recognize signs of depression in us before we do. A lack of energy, tone of voice, facial expression, and sensitivity are aspects of what we offer in an unhappy state, even if we don’t know it.

Men and women deny, rationalize, and repress some of what is inside while projecting their troubles onto outsiders.

Strangers or acquaintances judge us based on first impressions, an up or down day, appearance, or how we are described on social media. Their beliefs about political affiliations or sexual preferences can color, enlarge, shade, or diminish insights when we size up another. Nationality, tone of voice, wit, and religion fuel instantaneous affections, disappointments, or indifference.

Since 21st-century technology allows rapid long-distance communication, humans are vulnerable to extreme misrepresentation. Smaller communities and repeated face-to-face interaction are less available today to inform others of our true nature—and we of theirs.

Thus, we have become the potential objects of second-hand opinions of the most unfavorable type. Moreover, what we infer when speaking to someone on a screen doesn’t always weigh the unusual quality of this kind of familiarity, full of pixelated strangers and computer friends.

That vulnerability extends to what is said about us by those who have some experience of who we are or claim to possess unique insight without evidence. Their notions play on rumors, fake news, and the ability to hide themselves while vilifying the object of their contempt.

The dangers of opening our souls to acquaintances are exacerbated when they appear sunny, happy, untroubled, and good-natured. The less secure find interactions with such persons lead them to compare their insides to their counterpart’s outsides.

Unattractive aspects, including the details of personal problems, are often kept secret for fear of negative judgments, unwanted advice, and the fear of becoming fodder for gossip.

Did I hear you say your understanding of yourself is accurate? Consider driving habits. Ninety percent of U.S. accidents are caused by human error, but 73% of drivers think they are better than average behind the wheel. Homo sapiens enjoy the capacity to shine a favorable light on themselves with little awareness.

Adults can be like teens struggling with an identity crisis. Personal choices then determine which self to put on display and with whom. 

Perhaps dear friends get a rarely-seen version. Therapists, ideally, evoke the most forthright and open individual. One would hope the existence of a “negotiating” version of you emerges to buy a car or sell a house, but not with those who are closest, including children or a spouse.

There is one other persona I haven’t mentioned—the one who will turn up tomorrow—your future self. Events of consequence, such as situations requiring risk, chance, loss, trauma, triumph, love, and raising offspring, can modify a person.

There could be several new versions ahead for the one that goes by your name, with no small part due to aging. Altered future selves are inevitable, including those created by the desire to change one’s life.

If possible, you may find it most satisfying to have only one version of who you are: the truest one. This would allow you to be genuine to all who know you, not role-playing different characters to fit their expectations.

Life is easier this way.

The best of your time ahead depends partly on what you make of it. Like an unfinished sculpture, it is in your hands.

Though the sculpture is never completed, remember this: it is the only “selfie” that matters.

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All the photos are the work of Laura Hedien, with her kind permission: Laura Hedien Official Website.

At the top is a Supercell Storm with Lightening Over a Combine Near Springfield, CO, 12/16/23. It is followed by versions of The Wave in Coyote Buttes, AZ, all from 2024.

Where to Find Acceptance

Everyone wants acceptance from friends, bosses, and those we love. We also search for self-acceptance, the knowledge of oneself, and satisfaction with who we have become and what we have achieved.

One other kind is not less important. A rewarding life requires assent to the terms of living, the inevitable joys and sorrows, along with all our fellow travelers in the same air and water on or above the earth.

I’m speaking of accepting the rules of the game of existence, which include how to survive, live in the moment, take joy in small things, develop resilience, and mindfulness of the shortness of time.

No other creature knows the last of these conditions. Homo sapiens do.

The other side of the equation is expecting too much and believing time is endless. Thinking we can “have it all” when no one can.

What does all mean?

Those of us in the Western World want a significant measure of wealth and the material well-being that accompanies it. Many seek status and admiration of a substantial kind and amount.

People wish to be known by a select group and accepted for who they are, though this comes with risks.

Virtually everyone prays for a long and healthy life, maintaining the body and appearance of a preferred version of an earlier self. Countless others also hope to produce robust, handsome, happy, and bright children.

Men and women search for a society fit for fellowship, laughter, liberty, and a fair chance at happiness. Most tend to believe they’d “do the right thing” while hoping the daunting challenges pass them by.

One more desire should be added to a potentially longer list. To live in a peaceful world in a country striving for justice and the flourishing climate enjoyed by our grandparents.

Since a guarantee of winning all of the above and the entirety of whatever else you seek is beyond us, I’ll add a more attainable goal.

You can’t have it all, but you can have enough with effort and good fortune. Yes, despite much of it being out of your control in the hands of fate.

No one achieves a delirious, perpetual state of happiness. Even then, it is an elevated mood not because of but in spite of misfortune–looking for life’s randomly distributed good, joyous, incidental kindnesses and strokes of luck even when obtaining joy seems foolish.

Enough depends on rewriting your objectives and discovering a decent share of happiness in a more limited life. It is accepting life’s downside.

Enough is in need of patience with time, friends, (and therapy, if necessary) to return you to the set point of well-being you used to inhabit. Something close, at least.

Enough asks you to empty most of your bucket list and change your goals as you age. You might discover that 4-star restaurants don’t matter to the extent you used to believe, and becoming the chief of the tribe carries more unhappiness than the status it confers.

Enough is recognizing the day is short and choosing a modified catalog of priorities because you realize earthly eternity is out of reach.

Enough means learning to give to others and honoring their value as more fulfilling than receiving riches from them.

Enough is doing your part to repair the world. And being accepted by a few of those with the open hearts you seek.

You have one life. None of us will ever know all the universe’s secrets, win every game, produce a squad of Olympic gold medal children, and never encounter the people who like to fight.

There will always be scoundrels.

Will you rate your life high only if you do and see everything, with a perfect score on each new test?

Shooting for all the glorious targets exists in our imagination but not elsewhere. You, those you love, and the planet depend on a more nuanced set of expectations and efforts.

Modesty, humility, and acceptance provide a softer landing place.

Safe travels.

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The top photo is of A Local Morning Fish Market at Lake Awasa, Ethiopia. Next comes Sunset on the Candian Plains in Saskatchewan in August 2023. They are both the work of Laura Hedien, with her kind permission: Laura Hedien Official Website.

 

Physical Closeness in the Age of Zoom

We live in a time out of touch. Or, one might say, starved for hugs, skin, and the warmth of bodies like ours. Many lack the physical contact that makes us whole — cared for and cared about.

How did we get here? How do we rediscover the priceless physical antidote to the growing separateness of the world into which we were born?

The digital world created the miracle of Zoom. It gave with one hand and robbed with the other. You cannot embrace the digitized image of a friend, nor will relationships grow as they did when face-to-face acquaintance was the one method of coming to know people.

Your grandparents played table games within a foot or two of each other. They attended concerts and sporting events alongside companions who lived down the block. It was polite to pick up a pencil the other dropped.

Zoom acquaintances who live 80 or 800 miles away cannot be your football or soccer teammates. They will not build up a sweat, nor will you feel the slickness of their arms on a hot day. 

Does the beautiful woman in your online class use perfume? You cannot inhale it.

No matter how bold you are, reaching for her hand will result only in bruised fingers and damage to the computer hardware.

Walk a metropolitan street, and what do you find? Heads looking down at cell phones. Some of them wear earbuds or headphones and listen to music. The implication is no different than a sign emblazoned with the phrase:

I’M NOT INTERESTED, STAY AWAY!

Eyes do not meet. Smiles have become rarer. You might pass a potential buddy or the love of your life but lack the ease of opportunity to make them so. No one will inform you of who you missed or the joy of time spent with a confidant or soul mate.

This push toward isolation increased with the arrival of desktop computers and portable telephones. Do we control them, or have they captured us? Before their creation, physical presence was essential.

The summer mornings of my youth featured walking into the alley behind my home and entering a friend’s backyard. “Yo, Kenny,” one or another of us called out. Or Johnny or Jerry or Steve. If this failed, you knocked on the back door of their residence. 

Though stationary phones existed, they were the domain and property of adults. In some residences, the expense of use made them prohibitive.

Soon, the group assembled in the alley to play ball. I knew these kids by how they hit and caught, but more than that, other qualities made an impression.

I listened to their words and met brothers and sisters, moms and dads. We all discovered which of our buddies swore and encountered their manner of dealing with victory or defeat. Camaraderie and occasional conflict continued after the game. There were bumps, bruises, and unavoidable bodies if we played touch football.

The school was a prominent meeting place. Houses of worship remain today, and some broadcast their services. No one seems to recognize the irony of watching sermons about loving your neighbor alone in your home.

In the metropolitan past, you saw more than a few people walking along in the neighborhood and standing at the bus stop. Not every family owned a car. Local grocery and drug stores took a few minutes to reach on foot. You came to know other shoppers and those who owned or ran the stores.

Making a date was a matter of talking to the girl before class started, in the hallway, or finding the nerve to call her. There was no getting around direct communication unless a buddy fixed you up with a young lady.

The world moves faster now and has become more impersonal. Distant suburbs sped up their growth after the 1956 Federal-Aid Highway Act funded superhighway construction.

We live farther apart and require motorized transport. The distance results in greater time spent moving through ever-enlarging and far-flung communities, mindful of what the watch and phone tell us about the need to rush.

Human connections fray like the strands of a rope, strained and coming apart. Strangers proliferate because they aren’t remade into friends. Without names, the outsider is suspect. Like an unrequested weed on a lawn, he is lucky not to be sprayed with weed killer.

Portable, in-window home air conditioners only reached the market in the 1950s and moved us inside. Conversation on the street diminished. 

On a hot day before that time, you sat on the stoop of your building and got to know someone while you both beat the heat trapped indoors. Steamy evening weather found considerable numbers retreating to public parks where one could sleep on top of a blanket.

The up-close knowledge of the peopled Earth declined with the convenience of communication via digital devices. One can praise the speed of email or text messages while decrying the loss of someone whose hand you can shake or hold and whose tears are in reach of being wiped away rather than wishing it were possible.

Computer-enabled acquaintances in other countries include people you might never meet. On one occasion, I met a kind and thoughtful blogger who lived across the Atlantic. I’d become acquainted with her online. She gave me an enormous embrace. 

Had I the need to wait years for such tenderness in my daily life, I would have been at a loss, craving the affection of an isolated incident. Yet many live with this absence every day.

The downside of digital communication convenience includes its provision of ways to escape the social discomfort it has fueled. If you are ill at ease in close-up situations, encountering eye contact, not knowing what to say, and embarrassed by what you wear, the text or email seduces you with an avoidant alternative at your fingertips.

Escape is easy, but the only companions left are on a screen full of pixels, like a meal seen in a magazine photo while you are starving.

The message still gets through, but the electronic medium defeats learning how to manage the genuine thing — the beating heart of another individual walking on two visible legs who might judge and reject you or come to love you. Without practice, free-flowing interplay and fear of awkwardness make a trip out the door challenging. 

At the extreme of unrelieved social anxiety, the digital world’s minimization of discomfort creates an imprisoned, static experience without the richness and reward of in-person relationships that work.

The Pandemic reduced socialization for almost all of us, not to mention forcing the terror of illness and loss of life upon us. For those with well-developed people skills and family connections, previously acquired talents made “social distancing” survivable.

One waited to regain customary human engagement when the doctors gave us the “all clear.” But their signal didn’t heal the communal injury of a society of humans seen as obstacles rather than future friends.

Why? Because of hesitation, uncertainty, and self-doubt combined with a handy method of avoidance held in a universe of hands.

In addition, the closure or reduced use of offices meant more time at home. The absence of working with others in a place of business, encountering new employees and customers, and facing up to the boss — literally — got the world out of the habit of learning personal diplomacy, adapting to undesirable conditions, using humor, and much more.

Some have lost the ease of being with others unmediated by electronics and have yet to retrieve any intimacy in the community of the living.

The most troubling residue and unintended consequence of all these changes falls upon those who are young and who have never found out how to engage successfully without a computer in their pocket. The need to acquire such talents diminished. Building interactional skills wasn’t required. Instead, the new circumstances were like having a chauffeur from an early age and never learning to drive.

Pets are also huggable, of course, and dogs, for example, provide comfort and their form of love with licking and body-to-body warmth. They are lovely companions but are not our species and do not speak.

At some point, as people grow up, more than a few realize they are not yet who they wish to become. Were you surrounded by a puddle preventing passage into a better, braver self, a hop, step, and jump through the water would push its necessity upon you.

Today, however, we have alternatives. Why suffer someone’s nearby, mocking laughter as they say, “You’re all wet,” if you can dodge troublesome interactions indoors using the computer or the phone?

Of course, if water surrounds you, you could pray for a drought. Considering that billions live under the sun, it is best not to wait for them to stay indoors.

In a courageous moment, you can take on what you’ve forgotten how to do or what you never learned. What would happen? You might discover that some of us will welcome your presence.

Therapists who treat social anxiety are available, too. Empirically supported research indicates that Cognitive Behavioral Therapy (CBT) is the “gold standard in the psychotherapeutic treatment” of anxiety disorders.

Entering the counselor’s brick-and-mortar office often provides benefits faster than Zoom, but if in-person treatment is a step too far, they will be there for you on the video display.

Lift your head. Not all pedestrians will look away. One of the most wonderful things you can do in a lonely moment is to show your kind interest and, like a flower, watch strangers bloom. 

No phones or earbuds allowed.

Begin.

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The top two paintings are the work of Edward Hopper. The first is Automat, and the second is a Hotel Room. These are followed by two works by Gustav Klimt. They are Park at Kammer Castle and Forester’s House in Weissenbach II (Garden). Thereafter comes, once again, the achievement of Edward Hopper: New York Movie. To finish the gallery is The Fountain of Love by Jean-Honore Fragonard.

The Hopper paintings come from Edward Hopper.net, while the two of Klimt were sourced from Neue Galerie, New York. The Fragonard painting was found on Wikiart.org/

In Praise of Seriousness

You won’t see any smiles if you gaze at a 19th or early 20th-century family portrait. The same is true if you peer at the sculptures and paintings of Lincoln or Churchill or the imagined likenesses of Socrates and Caesar. Sobriety and dignity will be observed, but no frivolity.

The selfie world had not yet dawned. The renderings of these people are not sad or anxious but suggest the adults have taken on hard problems and won more than they’ve lost. Not goods or money but something inside.

The images communicate a sense of accomplishment, solidity, and integrity. Their eyes and expressions show they have grown from encountering life and earned the respect their face conveys.

The visage and stance of each of them offer more than can be seen. André Breton’s description of a Mexican painter comes to mind: 

“The art of Frida Kahlo is like a ribbon around a bomb.”

Socrates was not a bomber, but you get the message. These personalities were not to be toyed with. They have substance and weight — gravitas.

In their presence, you might be in awe. There is something more significant here, more extensive and formidable than the average person.

The likeness captured by the sculptor’s hands or the painter’s brush suggests the possibility of action. One imagines a world that does not act only on the artist’s subject but is acted upon by him.

The illustrations display what was customary in portraits of this kind in their time, but more. Whoever authorized the rendering of himself or his family wanted to be seen and recalled in a particular way.

The poet Mark Van Doren suggested that the basis of seriousness is education. He believed part of that growth of knowledge was the two-word Socratic instruction to “Know Thyself.” Van Doren said more.

He meant: Know in thyself the person thou hast never discovered was there, the person who is identical with all other persons in the end, the ideal, the perfect person insofar as he is knowable. Granted, he is not fully knowable. But education is never serious except when it is trying to dig him out, to bring him to a second birth, to make him think and speak.*

Put differently, man has much more in common with his fellow women and men than the many differences noted often. To quote Van Doren further, “Good and reasonable people, Abraham Lincoln once said, are the same everywhere.”*

Van Doren added, “Those who know best that all men are the same are themselves the most individual, the most personal, the most moving and loveable of men.”*

The growth in knowledge of oneself and another brings wisdom, joy, and sadness. One needs a practical education to make a living, but one must read books and play a part in the world and its collective well-being. Here, in these efforts, is the making of a serious person.

Specialization in a single discipline can undercut this. Homo sapiens need a more expansive view. The solitary one’s danger is to be so preoccupied with his career that his humanity slips through his fingers. Without his embrace of the inhabitants of a wider world, he will not engage with them in kindness and consideration.

Nor will he understand them.

Everyone demonstrates the values they live by and those they carved out and left aside. This is all the more true at a time when knowledge is growing exponentially.

Ultimately, relationships should allow the asking of questions and the disclosure of individual gravity. No emphasis on darkness or severity is intended in saying so, but rather the gathering of friends who accept peculiarities, ideas, laughter, and seriousness. 

In this, ladies and gentlemen, there is a recognition of how much one man shares with another. An approach of such deliberation and thought also puts energy into watching acquaintances, thinking over their words, and learning what their language does not reveal.

There are many ways to play, including the play of ideas.

Perhaps we inherited a lighter quality of being from the epoch of the sober folk. Where else could it have come from? The success of what they created gave succeeding generations an easier life.

Serious people pair their humor with a conscience and their laughter with goodwill.

Laugh and frolic from a humble place. Mankind never learns all there is to know about itself or others. But what you can discover will only be worthwhile if you are serious.

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The first of the two family photographic portraits of U.S. President Theodore Roosevelt was taken in 1895. The second, done while he was in the White House, dates from 1907. The Abraham Lincoln image in the center is an 1863 silver halide print.

*The Mark Van Doren quotes come from his September 15, 1963 address at the University of Illinois.

Joy, Three Ways

In the Western World, many display a kind of radical positivity. They lean into thoughts of beauty, opportunity, health, friendship, and family. Prone to smiling and laughter, they carry a mindset in which all problems offer a solution. Optimism rules the day and evening, too.

Life is not always easy, but I can only applaud those who travel this path while offering two additional ways to joy less often thought of. Let me move beyond the first road mentioned to the second, possibly overlapping the previous one.

Way #2 includes the gift of living in the moment as much as possible. Mihaly Csikszentmihalyi, the late University of Chicago psychology professor, described the occurrence as a “flow state.”

According to Csikszentmihalyi, in moments of flow, “people are so involved in an activity that nothing else seems to matter; the experience is so enjoyable that people continue to do it even at great cost, for the sheer sake of doing it.”

Flow persists undistracted, mindful only of that in which one is engaged. Time passes unnoticed, a perfect, unselfconscious episode. There is no thought of before or after. The individual is present and focused beyond the self. Others might walk by him and or say hello without his awareness.

This is not the day-to-day happiness mentioned in the first paragraph. Most of us would be pleased if we could achieve that much — a beautiful day with a companion in sync with us, laughing while viewing the future with optimism.

Way #3 is different.

Rather than being fully in the moment, this avenue to joy includes realizing the temporary nature of most everything, including you and the person you are with. Implicit is the recognition of life’s shortness. Because you and the other are mortal, the idea of losing possession of the experience of touch, tenderness, excitement, or companionship is not far away.

Tears sometimes appear, as do expressions of affection and the thought this might be the last time you and the other are together. The engagement is captured in the word bittersweet. The intensity of such an event is more complex than the first two paths to gladness but brings urgency and poignance — a different form of joy.

The depth of emotion produced on the third road allows one to behave with the knowledge of life’s impermanence. Saying “I love you” takes on more importance. Expressions of sentiment and telling the other what they mean to you hold the same necessity.

Informing loved ones and friends why they are precious fits Way #3. Some believe any word or action suggesting life’s brevity risks bringing unnecessary darkness. Still, countless individuals regret unsaid tenderness and gratitude, just as they carry unhappiness over caustic and rageful last words. 

You could argue Way #3 is not conventional joy, and I might agree. But it comprises little different from tears upon your child’s birth, the pride in her successful performance on stage, or the happiness of a reunion after wartime.

I am not here to tell you which type of joy you should prefer. No one requires you to choose. We do well to be grateful for bliss in whatever form. Yet, we have the most control over the last of the three because it involves a specific action.

I offer you a recommendation. Consider expressing your love to all those you care for before the New Year’s Day ends. Say this in the hope you embrace them many times in the years ahead while recognizing immortality is the one gift a fellow mortal cannot bestow.

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Both photos come from Wikimedia Commons. The first is called The Joy of Playing Together by Rasheedhrasheed. The second is Happy Men by  BornThisWayMedia.

The Transformation of a Man Without Love

Something new entered the heart of a 55-year-old man.

J had been alone in the world for twenty-five years. He had never been a father, lover, spouse, or friend. In prison, he was bitter, gloomy, celibate, ignorant, and solitary. The ex-convict’s heart was nonetheless full of virginal innocence.

His sister and her children had left him only a vague and far-off memory that gradually disappeared; he made every effort to locate them and, having failed, forgot them. Such is human nature. Other tender emotions of his youth, if he had any, had fallen away.

J promised a dying woman to find her eight-year-old girl who was hostage to an abusive couple. When he rescued and took charge of the little one, he felt stirred to the depth of his being.

Whatever affection within him came alive, and was directed towards the child. He approached the bed where she slept and trembled with the joy of a mother with her new born.

I will tell you who this man is, but first, I want to address his loneliness. It is not uncommon.

I have met such men. Some have themselves been abused, others neglected. A few received little parental guidance and grew up clueless. Usually, they had difficulty making friends and often endured being singled out and bullied. They never found the gift of making social contact and lacked the confidence to approach anyone attractive to them.

Family and relatives may be their most reliable and closest contacts. They tend to live with or near their kinfolk for much of their lives. Perhaps they make a decent living but remain in the shadows.

All of us have walked past them without noticing. They don’t cause trouble. Indeed, such males have mastered the art of invisibility and the rest of us the trick of recognizing an untroubling slice of what the world offers us, but nothing more.

It is worth wondering what they do during the holidays. Occupying themselves with themselves, I imagine. Unless, like J, they have the good luck of discovering a friend or neighbor’s kindness — or becoming a loving uncle or unexpected guardian to a young person.

There is a door to ending loneliness. I’ve known a few like J, the gentleman described above, who waited for another to open it.

Sometimes, one does well serving as a doorman.

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The little girl in the story above is Cosette. The man is called Jean Valjean. They are characters in Victor Hugo’s novel Les Misérables.

The photos are sourced from Wikimedia Commons. Both are pictures of fathers and daughters. The first is the work of Caroline Hernandez, while Reinhard Breitenstein photographed the second.

Fame and Fortune or Something Better?

We live in a world where everybody wants to be somebody. What is the real value of such distinction, success, or wealth?

Among Merriam-Webster’s definitions of distinction, one finds what all the future somebodies are shooting for:

  • the quality or state of being excellent or superior
  • special honor or recognition
  • an accomplishment that sets one apart
  • a degree or measure of succeeding 
  • the attainment of wealth, favor, or eminence

Becoming distinguishable from others wasn’t always difficult. It amounted to knowledge of your name.

Had you lived among a small group of people, as mankind did for almost all of human history, you’d have been identifiable. 

For example, one might have been the tribe’s medicine man, a reader once written language arrived, or a caring neighbor. Perhaps a church elder and the tallest person around. Maybe even a garment maker, the village strongman, or the expert midwife.

You encountered little competition. Everyone heard whether you were courting, married, where you resided, the names of siblings and kids, and nearly all spoke your name when they extended a greeting.

It might not have been paradise, but you weren’t anonymous. Your position was relatively secure, enjoying a unique spot or place within the modest group you lived with or the town you inhabited.

By contrast, in the so-called First World of the 21st century, accountants, psychologists, surgeons, and lawyers are as plentiful as apples and the trees from which they fall. Unlike the apples, however, no one automatically has knowledge of your origin or the type of apple you might be.

These days, without the desire to be a big fish in a small pond, you have to make a splash in the ocean instead of becoming a fish out of water that some say is all wet.

Competition now requires marketing oneself. Not everyone wishes to turn into a brand, however. Many prefer recognition as a person, as imperfect as they are.

Is this unacceptable? Might the current definition of somebody be part of the problem?

To my mind, Frank J. Peter has the answer:

The best way to be somebody is to matter to somebody else.

You get to choose whether this works for you, though others might disagree. Do you wish to be a hostage to their opinions and live at their direction? This sounds rather like remaining in the eight-year-old role you occupied when your parents set the rules.

Here are possible ways to be somebody that don’t involve widespread acclaim or the things money can buy:

  • Create or preserve beauty. The planet can use another Shakespeare and an endless number of gardeners.
  • Be a mentor.
  • Raise and guide a child.
  • Make friends and express gratitude for your intimacy with those you are close to.
  • Love someone.
  • Display kindness to all those who enter your life.
  • Be a citizen who furthers the survival of the democratic republic of the USA.
  • Heal others with touch and concern.
  • Hug and hold hands.
  • Stand up for what is right, for the innocent, and for children.
  • Teach.
  • Take care of yourself so you can do the above and reduce the worry of those who care for and about you.
  • Give money to worthy causes and those who are needy.
  • Be a helpful neighbor.
  • Do your part, however small, to save the planet.

None of these guarantee fortune of the dollars and cents kind. Nor is fame likely.

Such rewards aren’t necessary. Look at people and offer what all of them need and some appreciate. Seeing them as they wish to be seen is a gift many have never received.

The pursuit of awards and riches has had some detractors. One was Epictetus, a lame Roman slave in the first century A.D., known as a Stoic philosopher:

“Wealth does not consist in having great possessions…but in having few wants.”

To do enough to matter to someone else is a form of wealth worth the effort.

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The painting at the bottom is Mark Rothko’s #14, 1960, a part of the collection at San Franciso’s Museum of Modern Art.

Giving Too Much: When Others Use You

Can you be too sweet, too giving, as if the goal were to disadvantage yourself and permit friends to use you routinely?

Is excess yielding fun? Do you defer as a matter of routine, forever allowing people to go first, hoping this makes you saintly?

At day’s end, are you at the end of the bread line?

Have you become invisible?

How might you determine whether you are providing too much?

Here are some signs your social life appears too much like social work, caring for another to the point you fail to take care of yourself:

  1. Are you the person who listens to others’ problems, the first person your acquaintances go to? By itself, this might indicate you are kind and sympathetic. But these relationships change to problematic when they do not go both ways.
  2. Do the same people impose on you unreasonably? Are you regularly asked to drop your needs to help them? Have the same individuals called late at night over minor upsets?
  3. Beyond words of thanks for your kindness, do the beneficiaries of your generosity express gratitude in more than words? Do you receive greeting cards, flowers, or candy? Dinner?
  4. Are you disappointed when “friends” contact you only when something from you is needed, without offering invitations to get together when their days are sunny?
  5. By your estimate, does your only value consist of working as an errand boy? If you failed to “give,” would your social life collapse? Do you doubt your worth beyond the ability to assist or console?
  6. Might relationships begin with the other’s gratitude for your kindness but move to a point where your generosity is taken for granted as an entitlement?
  7. Are you exhausted by the demands and requests of others?
  8. Can you say no when something is asked, whether this involves your time, money, or a ready ear?
  9. Do you fear being dropped from the A-list if you should become less available to them?
  10. Do you worry about hurting others if you refuse a request?
  11. Do you hesitate to express strong opinions? Are you afraid of rejection or criticism if you disagree?
  12. Are too many of your friends troubled souls? When you consider your contacts as a group, do they have more than their share of problems? Do you have a reputation for helping that draws more people to seek your assistance?
  13. Do you believe saying no is selfish or inconsiderate? When you don’t perform the required task, are you accused of being too much for yourself? Do you endure guilt regardless?
  14. Were you told you were selfish growing up?
  15. When unappreciated, might you believe you haven’t done enough?
  16. Do you make excuses for the other when your efforts are unappreciated?
  17. Do your friends make excuses that they don’t accept from you under similar circumstances?
  18. Are you unable to assert yourself with those who use you? If you do speak up, are your concerns dismissed?
  19. Do you hesitate to end toxic relationships?

If you have answered yes to several of these questions, you might have problems with self-confidence and an inability to assert yourself.

A dilemma exists when others regularly take advantage of such individuals as you. Might you suffer from a fear of abandonment?

This style of relating to people doesn’t go away. Consider psychotherapy if you recognize yourself in the above examples.

Life is easier and more fulfilling when those claiming to matter to each other show concern in action. The sooner you address this problem, the more likely your life will provide satisfaction.

As an old friend likes to say, “Buddies don’t count.” They don’t keep track of helping the other or paying for a cab ride. Keep in mind, however, that this can be taken too far. My buddy would tell you so.

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Both images above come from Wikiart.org/ The first is called Two Lotus by Huang Youngyu. The second is entitled Opera Figures by Ding Yangong.

Is There Ever Too Much Optimism?

The insecure among us ask themselves why they are not well-liked. Hours and days are spent puzzling over this. They look for answers by evaluating their behavior, appearance, clothing, and education.

If those items don’t explain the problem, excess introversion or extroversion presents itself. Questions of intellect, wealth, sense of humor, height, fitness, and status pop up, too.

The whatness and wholeness and greatness or smallness of ourselves.

The explanation for the failure to impress might be none of the above. It turns out, however, that breaking with what is expected of you sometimes offers the answer you seek.

The writing of Franz Kafka provides an example. In his novel The Trial, Joseph K. wakes up and discovers he has been charged with a crime. Like anyone else, he seeks to defend himself. The mind-bending complication to his defense is that his misdeed is never specified.

In his review of The Trial, — the Orson Wells film based on the book — Roger Ebert characterized Joseph’s dilemma as a situation where “innocent people wake up one morning to discover they are guilty of being themselves.”

While most of us wish to be thought of as ourselves, being genuine and open isn’t easy.

The challenge is to fit into the psychology of our time — the epoch during which we dove into the river flow of history.

Those women born in the Victorian age, when ladies wore lengthy dresses and hid their ankles, discovered any deviation from the recommended attire created a scandal. 

No wardrobe crime existed during the reign of England’s Queen Victoria unless a lady displayed too much of herself and caused a public disturbance. Guidelines such as the following were obligatory:

When you dress to receive visitors, you are expected to wear something nice, with a high neckline, long sleeves, very little jewelry, and . . . there should be no cap or head dress worn.—The Ladies’ Book of Etiquette and Manual of Politeness, page 28 (1872).

In our time, attire strictures are less limiting. Few, however, recognize a different, more subtle expectation in 21st-century society.

Lauren Berlant calls it cruel optimism in her book of the same name. This paradoxical phrase is especially true of a country that valorizes heroic individuals pursuing The American Dream.

This three-word goal, its value, and the possibility of achieving it are suspect on at least three counts. First, it assumes material success makes the individual happy as can be, once such triumph is achieved. Second, its unstated recipe is “a combination of good performance, high productivity, constant self-improvement, and relentless cheerfulness,” according to Mari Ruti.

Third, the mirage of which I am speaking includes a marriage of eternal passion and understanding, enhanced by the addition of beautiful, talented, and untroubled children. 

To the extent we want to fit our time and place, we must therefore smile a lot, exhibit enduring resilience, and buy into the shared fantasy of achieving almost anything. We need only work hard and never give in to make it so. 

Even TV commercials encourage the prospective college student to envision education as an escalator ride to higher achievement, luxurious possessions, and an endless honeymoon once the time is right.

When obstacles to those goals appear, happiness demands rereading the recipe described by Dr. Ruti and trying again. Those who doubt the prescription’s validity may continue to sense they lack permission to display any alternative attitude, including drawn-out discouragement.

Many persist in keeping their hopes alive, nose to the grindstone, and bury their doubts. 

The grindstone doesn’t do much for one’s nose. Pain mostly. Sometimes the pursuit of the rainbow continues long past any realistic hope of satisfactory results.

The old mantras apply: “When the going gets tough, the tough get going,” “Hang in there,” or similar cliches. My dad had his own saying, one he repeated often in his early 20s during a jobless economic catastrophe, “Every knock is a boost.”

To avoid being avoided by those who define chagrin as a sign we lack “the right stuff,” many humans in the USA do their best to fake their hopefulness. Unfortunately, doing so in an age that promotes authenticity leaves them dying inside, violating the unwritten social rule to be “real.”

In effect, Dr. Berlant emphasizes, it is the endless push toward our goals while trying to shake off the emptiness of our slavery to socially exaggerated expectations that stand in the way of flourishing.

A further irony is that if our friend is also faking it, we each contribute to the other’s misery. Neither one exposes his disappointment or offers consolation, just more encouragement to reach deep inside for the willpower a pickpocket swiped years ago.

I am not criticizing optimism in those fortunate and talented souls for whom success is probable. Rather, I hope I have made the point that a future of finding a prime seat on the bullet train of existence doesn’t measure up to the hot air balloon of the Dream. 

The sunrise used to provide more light before the dark and weighty tread of the climate monster and other problems started to catch up to us.

In truth, the yellow brick road to the land of Oz has never been accessible except for a minority, quite a few of whom were “born on third base and thought they hit a triple,” a quote attributed to Ann Richards, among others.

I write this as someone who surpassed his dreams, so I’m not offering you the sour grapes associated with being a bad loser.

Nor do I think anyone should discard the inborn optimism built into their human package. We do well to talk back to catastrophization since small and passing things can be enlarged beyond measure.

Hope, effort, ingenuity, and the ability to delude oneself kept our ancestors going. Moreover, predicting a life filled with closed doors makes one unnecessarily terrified and helpless, unable to recognize the agency we do have.

Still, if you want honest conversations with authentic people who accept a fellow displaying an upside-down smile, you might want to consider how cruel optimism plays into life.

Afterward, with a less cruel version designed by yourself, for yourself, figure out what mountain is reachable and satisfying, even if imperfect. 

Hills are also ok to climb. Not everyone gets to be #1 in class, the one waving from the mountaintop. When we face the man in the mirror, I suggest we ask ourselves whether we live to work or work to live. That answer underpins everything else we do.

I advise seeking a few companions, assuming the potential buddies admit life is at least a bit of a slog, and who welcome a genuine person who goes by your name.

These are decent souls, the kind to join hands with. With them by our side, we might win something nonmaterial of more value than a corner office with a beautiful view. It’s true we won’t put the list of our best friends on our resume, but in any insightful summation of life’s achievements, perhaps we should.

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The first, fourth, and five photographs are the work of the extraordinary photographer/artist Laura Hedien, with her permission: Laura Hedien Official Website.

We begin with a Supercell Storm with Lightening at Sunset Near Brady, TX, on 6/12/23.

Next comes a picture of the photographer Viona Lelegems at the Victorian Picnic, 2009. It is the work of Motophil and sourced from Wikimedia Commons.

The third photo is The Art of Flying, a two-minute film by Jan Van Ijken taken in the Netherlands and sourced from Youtube.com/

Laura Hedien’s Arcus Cloud Reflection at Sunset in June 2023 follows.

Finally comes a Hog Nose Snapper, taken by Ms. Hedien at Chicago’s Shedd Aquarium in August 2023.