Religion of Love

Speeches » 2008 » 08 Discourtesy and Being Irregular  (Previous | Next)

August 2008 (About Discourtesy and Being Irregular)


[960] The biggest discourtesy is to refuse somebody one's respect without any reason - for example, by disregard. The open aggression weighs less heavy since one can counteract it. Somebody who behaves discourteously should be politely, but firmly confronted, if one dislikes condoning zis behaviour. Having ironed out an unwelcome matter is more pleasing than the permanent confrontation with it. [961] More subtle is the discourtesy, which is hidden behind ambiguous formulations and thus difficult to prove. Since it states also the negative, we may hold it against the broacher, because ze avoided a non-ambiguous formulation. Hard to treat are cases in that somebody lets us, without being recognised, walk right into a trap, for example, by keeping something knowingly a secret, what is detrimental to us, or by lying to us, which cannot be proved. [962] Deliberate spreading of misinformation (about us) falls into the same category. Admittedly, nothing remains undetected before L, but mostly we cannot appeal to L. Even if ze would tell us the truth usually, we lack the evidence. The offender sometime experiences zis just punishment, but this does not help us in the concrete situation. [963] Not much else remains to be done than to find out who could behave for what reason discourteously or irregularly towards us, and to change the circumstances that could dare somebody. Do we have sufficient suspicion of a broacher, so we should carefully choose the remedies for zis improvement, since revenge, for example, only deepens the trenches. For, are we wrong with our suspicion, we improve the wrong person. [964] We must adhere to the facts and accept that certain problems are not solvable for us. We can ask L for help and advice, but we can enforce nothing. We can try to stay away from offenders or to become so influential that we can keep them covered. There are always circumstances that make life difficult to us, but they belong crucially to every living entity. [965] Even L must bear the shortcomings of zis creatures, since ze otherwise would have to reduce whose liberties, on an amount that cannot please zer. There is absolute justice only across the subsequent worlds through L. But mostly a problem can be addressed - for example, anonymously in a larger circle or face-to-face - and be solved acceptably for all parties. Otherwise, we need to appreciate the remaining positive moments a fortiori.

© 2008 by Boris Haase

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