WrittenSunday,July15,2023OrthodoxTrotskyism/OrthodoxOneWorldGovernmentAndDemocracySupportingCommunism/TradeUnionSupportingCommunismisgood.OrthodoxTrotskyism/OrthodoxOneWorldGovernmentAndDemocracySupportingCommunism/TradeUnionSupportingCommunismcangetridofmoney.OrthodoxTrotskyism/OrthodoxOneWorldGovernmentAndDemocracySupportingCommunism/TradeUnionSupportingCommunismcanmakestufffreelikefood,homes,publictransit,education,andwater.OrthodoxTrotskyism/OrthodoxOneWorldGovernmentAndDemocracySupportingCommunism/TradeUnionSupportingCommunismcandogoodlikeepochrewildinglikePleistocenerewildingandmakingformsoftransportationenvironmentallyalternatefuelsourceslikepropaneandbiodiesel.OrthodoxTrotskyism/OrthodoxOneWorldGovernmentAndDemocracySupportingCommunism/TradeUnionSupportingCommunismCanProtectVulnerableBeingslikehumans/people,hominidslikeNeanderthals,Sasquatches/bigfeet/kapre/agta,animals,plants,crystals,robots,andaliens.TherecouldbeSasquatch/bigfeet/kapre/agtawhoareNeanderthals.StevenCandaeistoldmeaboutashowontheT+EchannelthathadaNeanderthalincapitalist/SmithistmonarchistNovaScotia.TheorthodoxTrotskyistsshouldbringbackhominidslikeNeanderthalsfromextinctionTheNeanderthals'closestrelativeisthehuman.TheorthodoxTrotskyistsshoulduseahumantogivebirthtoaNeanderthal-humanhybrid/Neman/Humaderthal.Then,theorthodoxTrotskyistsshouldputtheNeanderthal-humanhybrid/Neman/HumaderthalinOrthodoxTrotskyistIruope/EuropetoserveasaproxyfortheNeanderthal.Crystalshaveconsciousness.Also,GennJohnshouldbeanorthodoxTrotskyist.https://arkansascrystalworks.com/crystalline-consciousness-explained/WrittenSaturday,September23,2023MartinNiemöller/FriedrichGustavEmilMartinNiemöllerdidn'tincludegaypeopleandtransgenderpeopleinhispoem/predictiveprogramming/glimpseofadifferentuniverseinthemultiverse,"FirstTheyCame...".https://www.reddit.com/r/transgender/comments/16osssm/new_research_reveals_how_the_nazis_targeted/MartinNiemöllershould'vewrote"Firsttheycameforthegaypeople,andIdidnotspeakout—BecauseIwasnotgay.Thentheycameforthetransgenderpeople,andIdidnotspeakout— BecauseIwasnottransgender.ThentheycamefortheTrotskyists/oneworldgovernment,tradeunion,anddemocracysupportingcommunists/socialists/eusocialbeings,andIdidnotspeakout—BecauseIwasnotaTrotskyist/oneworldgovernment,tradeunion,anddemocracysupportingcommunist/eusocialbeing.ThentheycamefortheStalinists/nationalistgovernment,tradeunion,andautocracysupportingbureaucraticstatecapitalists/Smithists/dominancehierarchybeings,andIdidnotspeakout—BecauseIwasnotaStalinist/nationalistgovernment,tradeunion,andautocracysupportingbureaucraticstatecapitalist/Smithist/dominancehierarchybeing.ThentheycamefortheRomani/Romany/Rromani/RomaandSintiandIdidnotspeakout— BecauseIwasnotRomorSinti.ThentheycameformeMartinNiemöller/FriedrichGustavEmilMartinNiemöller,aLutherancisgenderstraighthomophobicconservativecapitalist/Smithist."WrittenSun,Sep24,2023ThentheycamefortheJehovah’sWitnesses.andIdidnotspeakout— BecauseIwasnotaJehovah’sWitness.Jehovah’sWitnessesareevil.

1. Kevin Galasinao
Mrs. Lipinkski
Philosophy 216
November 2012
The Most Vulnerable Members of Society
In our society, there are vulnerable members. These members include the sick, the poor, the
handicapped, the lonely, the abused, and refugees from war torn countries. Concern for these members is
a key part of Christian moral teaching because the face is ethical, it’s our responsibility, it suggest another
order of existence,you are your brother’s keeper, it’s solicitude, it’s the core message of the prophets and
the teachings of Jesus, it’s a basic principle of the bible, it’s faith, and it’s what religion is about.
The vulnerable members in our society would be the other. According to the philosopher, Emmanuel
Levinas, the other is a stranger,one who is totally defenceless,uprooted. He referred to in the book of
Deuteronomy (10: 18), where the Israelites are told to love the stranger as themselves because the LORD
watches over the stranger, whose very existence is threatened, one with no economic stability or security,
one who is socially marginalized, and one without rights. At this point, the face becomes ethical. The
Other’s depth of misery is what makes the command or appeal of the face is ethical. The face of the
stranger demands that you recognize it and provide it hospitality. The defenceless poverty in this face
cannot force you to do anything. That is why the face asks you to assist him of her in his or her misery.
As Levinas says, “The being that expresses itself imposes itself, but does so precisely by appealing me
with its destitution and nudity – its hunger – without being able to be deaf to that appeal. Thus in
expression the being that imposes itself does not limit but promotes my freedom, by arousing my
goodness.” The face hardly dares to solicit your hospitality. The face reveals you as some mostly
concerned about yourself.
It’s our responsibility to take care of the face. The face suggests that there is another order of
existence: the order of an incredible good calling us to be responsible for the beggar with bent head and
mumbling voice. For Levinas, the face makes us responsible. This responsibility is our human vocation
and our calling. Here the search for the good happens. His ethics does not bend us in God’s direction, but
it twists us in the direction of our neighbor. The infinite goodness of God touches us without our
knowledge. God’s touch will always be indirect. God touches us through the face of the other who begs
us to help him or her. God refuses to appear and leaves only a trace in the face of the other, retreating to
make room for the other. Goodness is translated by God into responsibility for the other.
Are you your brother’s keeper? The story of Cain and Abel deals with this question. In the story, after
God favoured Abel’s gift over Cain’s, Cain became jealous of his brother so he killed him. When the God
asked Cain, “Where is your brother Abel?” Cain said, “I don’t know.” Then he added, “Am I my
brother’s keeper?” Cain’s question has resounded throughout history. Levinas makes a strong argument
that the human person is relational. Most of your actions are relational. Your actions are motivated by
others; they involve others; they are done with others or against others; they affect others. Your
relationship with others is a powerful incentive for what you do and how you do it. The other is central to
your good. In Western society, the idea that “I am my brother and sister’s keeper” isn’t very popular. We

2. tend to thinks of others as standing in the way of personal freedom, plans, and initiatives: “If only they
would see things my way, I could do what I really want. We see others as an obstacle to our freedom. It is
true that human beings are individuals, unique, and singular with a capacity to act and be free. But this
does not mean we need to see others as enemies of our autonomy. Instead, the other makes it possible for
us to become our true selves, individuals in freedom. Consider this example,
Allannah grew up in a one-parent family where she had to be the mom of her little brother, Liam. Her
mother died in a car accident when she was 11 and her brother was 7. Her father was still alive. In grade
9, she was told by her teacher that she had a natural talent for music so her teacher suggested that she take
lessons at the Royal Conservatory for Music. Unfortunately, the lessons were expensive so her father
encouraged her to continue her music classes at school and join the church choir. Though she was
disappointed, she agreed. When she was 16, her brother became injured. A patch of black ice hit him and
shattered his left hip. He would need a lot of help from his family, and extensive long-term physiotherapy
in order to walk again. Allannah made a resolution to help take care of her brother. When she was 24; she
remembers the sacrifices she made like missing parties and music lessons to take care of her brother. Yet,
she smiles. Liam graduated and she will stand by her father where her mother would have been. She will
feel the joy of success and later in the evening, she will perform with her band for everyone at the
graduation party. After all the disappointments in Allannah’s life, she was still able to celebrate her
brother’s success. Her sacrifice for the other was life-giving. Compelled by love, she chose to commit her
freedom to the care of her father and brother. In doing so, she found her freedom and fulfillment. Her life
as a musician had not ended, but only changed.
So yes, you are your brother’s keeper.
What is solicitude? It is anxious concern for another. To live well, you need others. However,the other
has many faces; not everyone is your friend. Levinas presents us with another person whom I did not
choose as a friend. The other forced himself or herself into your consciousness, raising the question of
generosity. The other invades your life and makes you responsible for him or her. Here,you are not the
active agent. You suffer as the other suffers. You can give your sympathy, your compassion, and you can
share the pain of the other. This experience of the other is important for truly living the good life. For
example, consider the experience of someone who wants to help the poor in a developing country. When
the person is actually there, they soon realize that they can’t do very much and that the problems are much
larger than they expected. But then something else happens. The suffering other, the vulnerable members,
offer something unexpected. Most people who come back from such an experience in a developing
country tell you that they received much from the poor then they gave. Whether out of friendship or
through the appeal of another person, the good life, the ethical life, is lived with and for others. The good
life at which ethics aims is a matter of giving and receiving. In other words, once cannot live ethically
without “solicitude” – without a regard for the other.
Transparency, what is it? Imagine a window that is washed clean. Through whatever light is outside
comes in, as if there were no window at all. For the window is so clean that it ceases to be glass and
blends with the air around it. If there is a sun outside that window, it fills the room with its golden light,
thus obliterating the window completely because of its transparency. So transparency is like the window
that you desire to make out of those who love you or try to. In the polluted world, it is difficult to keep
ordinary windows washed clean. Even if they can be washed clean, there is little light and sunshine that

3. can seep through them. We have polluted the air so much that sunlight barely reaches the earth.
Transparency truly is unpolluting our inner selves. That is the answer to our polluted world, and polluted
minds, hearts, and souls. When we unpolluted ourselves, we will be selfless and if we are selfless we will
unpollute the air, water,and the earth, because selfless people that are in love with God are not subject to
greed. It is greed that pollutes the earth. But greed pollutes the inner self before it pollutes the earth. A
truly defenceless,forgiving, and loving person would have a transparent mind, heart, and soul. A
transparent soul would show you to everyone who seeks you. Unless you become transparent,others will
not know you. Every human face is an icon of Jesus like every human heart. If this icon is to be reflected
in a face,it must be in the heart so in order for this to occur, you must be good, and do good things like
take care of the vulnerable members of society.
In the account of creation in the book of Genesis, humanity is assigned the task of caretaker or
“steward” of creation which God calls “good.” In the Hebrew Bible, the fundamental principles of the
Judeo-Christian tradition are set forth in what later came to be known as the double love commandments:
the people are instructed to “love the Lord your God with all your heart and with all your soul and with all
your strength” (DT 6:5) and “love your neighbor as yourself.” (LV 9:18) Jesus clearly affirmed these two
principles when he connected a right relationship with God to a right relationship with one’s fellow
human beings. One of the core principles of the Judeo-Christian tradition is the link between unjust
treatments of another human being with a wrong committed against God. This is a central element in the
prophetic teaching of Hebrew Bible prophets as well as Jesus. In the New Testament,Jesus,in one of the
few passages,speaks of a final judgment at the end of human history. He makes this identification
explicit. In this passage,Jesus tells of the standards by which entire nations shall be judged: “I was
hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed
me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.”
(MT 25:32ff) Curiously, those who are being rewarded in this passage are unclear what they have done to
deserve such high praise. The answer which Jesus places in the mouth of the “king” in this story is
instructive: “Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.”
Here,once again, attaining a right relationship with God is equated with concrete acts of compassion for
the vulnerable members of society.
Our ability to sacrifice for the other, by the seriousness of our commitments to compassion, especially
for the vulnerable members of society, our commitment to justice, the very core of the message of the
prophets and the teachings of Jesus, that we alone can measure the quality of faith. This is the meaning of
true faith. As Matthew wrote, “By their fruits shall you know them.” Professed faith, what we say we
believe isn’t faith. It is an expression of loyalty to a community, to our tribe. Faith is what we do. This
is real faith. Faith is the sister of justice. And the prophets reminded us that nothing is immune from
criticism. Revelation is continuous. It points beyond itself. And doubt, as well as a request for
forgiveness, must be included in every act of faith, for we can never know or understand the will of God.
Faith allows us to trust, rather, in human compassion, even in a cruel and morally neutral universe. This
is not faith in magic, not faith in church doctrine or church hierarchy, but faith in simple human kindness.
It is only by holding on to the sanctity of each individual, each human life, only by placing our faith in the
tiny, insignificant acts of compassion and kindness, that we survive as a community and as a human
being. And these small acts of kindness are deeply feared and subversive to institutional religious and
political authorities. The Russian novelist Vasily Grossman wrote in “Life and Fate”:

4. “I have seen that it is not man who is impotent in the struggle against evil, but the power of evil that is
impotent in the struggle against man. The powerlessness of kindness, of senseless kindness, is the secret
of its immortality. It can never be conquered. The more stupid, the more senseless,the more helpless it
may seem,the vaster it is. Evil is impotent before it. The prophets, religious teachers,reformers,social
and political leaders are impotent before it. This dumb, blind love is man’s meaning. Human history is
not the battle of good struggling to overcome evil. It is a battle fought by a great evil struggling to crush a
small kernel of human kindness. But if what is human in human beings has not been destroyed even now,
then evil will never conquer.”
Religion, true religion, is in the end, not about us. It is about the vulnerable members or the other like,
the stranger lying beaten and robbed on the side of the road, the poor, the outcasts, the marginalized, the
sick, the destitute, those who are being abused and beaten in cells in Guantanamo and a host of other
secret locations, gays and lesbians, Americans without health insurance, the illegal immigrants who live
among us without rights or protection, and the Palestinians who are being oppressed by the Israelites.
Their suffering as invisible as the suffering of the mentally ill who we have turned over to heating grates
or prison cells. It is about them. We have forgotten who we were meant to be, who we were created to be,
because we have forgotten that we find God not in ourselves, finally, but in our care for our neighbor, in
the stranger,including those outside the nation and the faith. The religious life is not designed to make
you happy, safe,whole or complete, free from anxieties and fear; it is designed to save you from yourself,
to make possible human community, to lead you to understand that the greatest force in life is not power
or reason but love.
As the American theologian, Reinhold Niebuhr, wrote:
Nothing worth doing is completed in our lifetime,
Therefore,we are saved by hope.
Nothing true or beautiful or good makes complete sense in any immediate context of history;
Therefore,we are saved by faith.
Nothing we do, however virtuous, can be accomplished alone.
Therefore,we are saved by love.
No virtuous act is quite as virtuous from the standpoint of our friend or foe as from our own;
Therefore,we are saved by the final form of love which is forgiveness.
The vulnerable members of society include members like the sick, the poor, the handicapped, the
lonely, the abused, and the refugees from war torn countries. Concern for these members is a key part of
Christian moral teaching because the face is ethical, it’s our responsibility, it suggest another order of
existence, you are your brother’s keeper, it’s solicitude, it’s the core message of the prophets and the
teachings of Jesus,it leads to faith, it’s a basic principle of the bible, and it’s what religion is about.
Though, it’s not enough to have concern for these members, you have to help them as well. They need it
the most.

5. Works Cited

6. In Search of the Good:A Catholic Understanding of Moral Living, Student Text, Copyright Concacan,
Inc., 2004; Second Edition 2005. All rights reserved.
Robert Scheer, Chris Hedges. “I Don’t Believe in Atheists” 23 May 2007:3. truthdig. Web. 24 November
2012.
Charles Henderson. Godweb. GOD’S WHISPER,n.d. Web. 24 November 2012