Mother’s Day

On Children
 Kahlil Gibran

Your children are not your children.
They are the sons and daughters of Life’s longing for itself.
They come through you but not from you,
And though they are with you yet they belong not to you.

You may give them your love but not your thoughts,
For they have their own thoughts.
You may house their bodies but not their souls,
For their souls dwell in the house of tomorrow,
which you cannot visit, not even in your dreams.
You may strive to be like them,
but seek not to make them like you.
For life goes not backward nor tarries with yesterday.

You are the bows from which your children
as living arrows are sent forth.
The archer sees the mark upon the path of the infinite,
and He bends you with His might
that His arrows may go swift and far.
Let your bending in the archer’s hand be for gladness;
For even as He loves the arrow that flies,
so He loves also the bow that is stable.

Motherhood: the single most fulfilling and accomplished part of my life. I will make no apologies to feminists for how beholden I am to my children – Thomas & Kalianna – who have made me richer by far. There is no time in my life as precious as those days from early infancy spent with you two. Still today women find themselves, perhaps in some ways more so than before, in that impossible position where they must choose between a career, great love, financial independence and motherhood. Often the factical will not bend to compromise, and it is as dramatic as choosing either/or and not both/and! Hands down I have always, despite painful loss, unhesitatingly chosen these two treasures. As I have said elsewhere: my children are feisty, strong-willed, and spirited, but they are also distinctively amazing young adults who each in their own way have evolved into caring, passionately driven by fortitude to fulfill their aretic virtues. I am blessed. But there are others who have been wonderful, committed, loving and supportive mothers and things have nonetheless gone tragically wrong. Gibran’s words speak mightily to all parents: our children are not our children! We are beings-alongside our children and in early life care-givers but never are we, nor should we aspire to be, care-takers. Alas they must forge their way through life on their own ultimate initiative and all we can do is pray that they will not run afar from their own happiness (eudaimonia).

It’s my Birthday


It’s my birthday today. 52 years! Last year I composed a list of 51 virtues; but this year I’m interested in becoming wise to one virtue: self-disclosure. It’s been quite a journey. Nothing terribly bad, mind you. But it has been a life quite turbulent even when everything seemed quite still.








A lapse in time.

A forgettable state. And then just like that time arrives as the world awakens beneath my feet and I can walk again. The ground, my ground, was never complacent. Grumbling sounds could also be heard, almost like thunder far off in the distance, only its below me, under me. I’m reminded: I’m here! Cause everything is here with me. I’m not alone. Think and magically appear! But where’d everything go?! (God damn, Descartes!) There! There stillness waits for me…again. And again, I’d disappear.

I hear those grumbling sounds again, but they’re not coming from underneath me, but reside inside me. I should have known! HA! But over the years I discovered a cure: one long swig of kykeon and unsettle everything. As with Sartre’s Roquentin, the disturbing stillness of all that surrounds left me feeling detached and very much a spectator of a life, only it was my life. The world often felt like a row of Platonic forms, quite inert, separate, but nonetheless imposing. Awakening, or being awoken by this ubiquitous grumbling amidst all of this only intensified my angst. Alas, nothing really is as it is; as it presents itself. I took solace in this, in the realization that those darned chestnut roots aren’t just defiantly as they are. So I took to invading the world; decomposing ( 😉 ) anything that presented as itself. Disquietude pervaded my life. But it was all I could do to keep from disappearing. Life choices rarely spoke to the phronetic, and so as I survey my life today, a double narrative appears. Bored and disturbed by constancy, stability, regularity, invariability, and routine, irregularity, unreliability, instability, and the erratic always found me. With gushing reverence I’d collide and abide with unyielding loyalty – but this was no Aristotelean virtue. We speak of being loyal to friends, lovers, family, but also to country, as well as, beliefs, and ideologies. Bonds intimately tied up in the realization of self with and amidst such relations is what cements these. These are relations of mutuality, and are characteristically exclusionist. Aha! The unreliable, the erratic is friend to no one, for there are no abiding standards to cement and bond such a union. Desirous of the ephemeral and irregular, existential crises were inevitable.

Self-disclosure is a psychically arduous task. Happy birthday, Elly mou.



Is regret regretful?

So many memes on regret and forgiveness these days. I’m not big on blind or universal forgiveness nor do I argue that regret is regrettable ( 😉 )! A twitter contact invited my reaction to this quote this morning: “Regret is a coping mechanism that, coupled with the luxury of hindsight, fixates on the past overrunning your present. Not very productive”. (Proper practice requires acknowledging one’s sources, but as is typical of social media, this is unknown to me. If you happen to be a Twitter contact, my apologies for this, and please do identify yourself and let me know if these words have been taken out of context or belong to a longer more carefully crafted discussion that you’d want acknowledged.) The first speaks to psychology and the latter to a daunting Christian ethic. Nothing wrong with coping, or coping “mechanisms”, so long as they don’t run the show and become a crutch to evade suffering and owning the events of one’s life. These come in so many forms that they are literally countless. But some of these include distractions in the form of alcohol and drugs, food, thrills, other people, or the more elusive case of maintaining a paradigm with shifting faces (this is the best and most successful kind! 😛 ), work, projects, fitness, and more. I know I’m guilty of more than a few of these. But not all of these are necessarily unhealthy choices, since many of these are at least healthy ways to maintain balance, at least initially, and only ever become unhealthy life-long choices when the real underlying sense of loss and despair is left unaddressed. Regret can be a most healthy and mature route as I have argued in my original blog post (see below). As for fixating on the past such that it overrides the present, this too is not a necessary parable. Indeed, lamenting over the past and feeding a sense of hurt, loss, and/or betrayal is not the same thing as addressing the events of one’s life in a level-headed manner in order to properly (re)orient oneself which can be a tremendously insightful process where one often (insert psychotherapy here) identifies habituated patterns born out of pathologies that are at the core of wrong turns taken along the way, and repeated scenarios that mysteriously (hahahahaha) end the same way. Again, this is liberating and leaves one not harnessed to your past, or any pasts, but able to devise new habitual paradigms which are the game changers of life.

What of forgiveness? Clearly moral, psychological and theological issues arise. I won’t attempt to contribute to this complex debate (see Forgiveness and Christian Ethics (for starters),, but I will say this. Forgiveness cannot simply be a matter of the wronged individual rising above the often malicious or heartless pain and suffering caused by others (either directly to one self or indirectly through others). Not all wrongdoings are created equal, and forgiveness does and (in my books) should reflect that. How and why does one forgive the murderous, tortuous deeds of a Nazi soldier who shows no regret, remorse or even the slightly acknowledgment of wrongdoing, but instead reveals an indignant confidence in his “work”, and the commitment to see the events of the world unfold whereupon he’d gladly take up arms once again? Two issues arise here: the seriousness of the wrongdoing, and the regret of the wrongdoer. The first concerns a complicated relationship between the objective and subjective with regards to evaluating wrongdoings as wrongdoings and determining the degree either according to certain features of the act or intentions of the act itself, and evaluating suffering as suffering and determining the causal relationship between the act and the subjective features of suffering, as well as, the authenticity of said suffering (one might argue that suffering is self-imposed in cases of delusional individuals, unstable, and/or hyper-sensitive individuals). The second concerns the regret of the wrongdoer! Again, I address the issue of remorse in my original blog, but let me say this: acknowledging the pain and suffering caused to others from a psychological perspective can be liberating for the “victim” since it may offer closure (a proper understanding of events can be liberating as when one wants to talk to one’s assailant in order to understand why!!), de-victimize the experience, and/or may entirely alter one’s experience of loss and/or betrayal, as when a feeling of rejection, or callousness turns out to be an expression of the assailant’s defence mechanism (this is a common occurrence when one or both parties of an ended relationship speak ill of each other, begin new affairs within seconds of their demise (the Greeks: we’re nothing if not dramatic! 😉 ), and so on; i.e. this is their expression of loss and a mechanism (yes, theirs! 😉 ) to deal with that loss, and hence a sign not of rejection but of the regret (regret? did I say regret? 😉 ) of the demise, and an expression of continued love and attachment) or may be an expression of one’s moral barometer (this can be the case when someone does something that knowingly will cause another a degree of suffering but which is perceived to be for their own good). There is nothing quite as powerful to the ringing ears of the disparaged, than the words “I’m sorry”! But what happens when “Sorry!” never comes? Psychologists sometimes ban with theologians on this one, and argue that forgiveness is self-liberating. That is, it is through the act of forgiveness that the wronged can move on. But why is this? I submit that it rests in a deeply embedded assumption that emotional restitution craves and hence must have a sense of justice restored. The wronged seek peace in understanding the whys and hows of other people’s choices; sometimes these may be part of a larger more spiritual paradigm, and sometimes it is more of a secular kind of anthropology. In either case, it is understanding within a conceptual paradigm of meaning that explains away the wrongdoing, and thereby appeases one’s feelings of anger, resentment and bitterness. I don’t doubt that. Indeed, it receives a swaggering high five from me – after all what kind of philosopher would I be were I not invested in clarity! ( 🙂 ) What I would argue, however, is that this confuses apples with oranges. Clarity, understanding, and sound reasoning can be used to address cognitive dissonance and it can go a long way in realigning one’s orientation in the world, which is part of the healing process. Still, forgiveness is not at issue or exclusively an issue for the wronged subject, as the example with the ardent Nazi soldier aimed to suggest. A corollary issue is whether an assailant deserves forgiveness. Does this not require that the aggressor actually do something, like perhaps show some regret, or remorse?!!! And backward we go again to consider regret! What happens when they just don’t deserve forgiveness? There’s the hard task of admitting that “shit happens…and sometimes it’s an underserved, inexplicable mass of shit” (as in the case of Nazi survivors, cases like Jyoti Singh (I’ve spoken about this elsewhere: See India’s Daughter) and more!). There are evil people (some may disagree) and events (some may object to the word “evil”) in this world. So I submit, that in part, one must admit that so much that affects and infects us, is beyond our own control (some of which is in the control of those sometimes regretful others) and often there is no rhyme nor reason for it. Indeed, one might even embrace the view that there is, in fact, no universal justice in the world (as I would), but only those human-made paradigms in which and for which justice becomes meaningful. Sometimes, healing and clarity requires being able to live with that!

From a moral perspective, it says that I assume and acknowledge my responsibility in the (perhaps unnecessary) pain and suffering I caused you, and can now with clarity of mind, and liberation of heart, genuinely say I was wrong; that you were wronged, and I regret that! From a metaphysical perceptive it says, that if I could go back and alter the causal events of the world, I would have chosen otherwise, and would, given the opportunity, not have put actions or events into play that caused your suffering.

The Joy of Regret (the original blog post)

More often than not people profess that one should not regret anything one has done because, after all, it got me to where I am now. And strangely even when ‘where one is now’ ain’t so great, bizarrely one draws inspiration from the idea that I would not be who I am were it not for everything that preceded, and I guess not profoundly embracing this notion is blasphemous dribble suggestive of self-annihilation. I don’t agree. I’m so totally with Kathryn.

Do you honestly believe that Biban Janković does not regret slamming his head against the goal post ( that caused his paralysis and premature death? What if the late Jyoti Singh (see India’s Daughter) could turn back the clock and not enter the bus from hell? Would she not have chosen to? You can be sure that Stanley Tookie Williams (( regrets his delinquent ways! Indeed, it was his regret that moved him to change his ways, and though from a prison cell, inspire young hooligans on the fast track to a life of crime, to learn from his mistakes! Regret implies agency  – Kathryn is right about this, no? We cannot regret what we cannot change. I can’t regret being born into a world bent on (still lingering) patriarchal sentiments, any more than I can regret the vicious tragedy that befell the lovely Jyoti Singh. These events were not within my power to effect. But this is not the same as decisions made under my watch, as I surveyed my life. The premise is fallaciously employed retroactively to suggest that because I cannot change the past, and therefore have no control over altering events already transpired, that regret is a futile occupation. Of course, I did have agential authority over events that, despite the initial suggestion, one quite naturally evokes a sense of regret for (“Damn I wish I hadn’t eaten that 2nd piece of cake!” or “Shit, I wish I hadn’t betrayed my wife and pissed my family away!”) which is obviously not the case with regards to those events over which I never had (or could have had) such authority over. Still, many might argue that what is done is done. The past cannot be undone. I cannot claim (or be assigned) agential authority over that. True enough. Except for one thing. Regret is an emotionally charged response to a situation which is perceived to have been under one’s control to effect. This is why often cries of self-admonition – “I wish I hadn’t!!!!”- can be heard over and over again. Sometimes regrets linger and are replayed ad nauseam as one wrestles with the emotional overtures of events one could (often easily) have altered….but didn’t. Regret does not reflect one’s impotency to change the past, but one’s weakness, ignorance, idiocy, delusion, to have acted in a way that one now understands to have been under  (or could have been) one’s control to do otherwise. That’s why I don’t regret what is perceived to have been beyond my control to act otherwise (eg. under coercive threat).

And we do actually believe this. Regret is the moral backdrop (perhaps) of all organized human life where moral culpability plays a fundamental role in the assignment of blame and incurring punishments and penalties. We don’t send sociopaths to jail because they are deemed ill-fit and devoid of the moral sentiments from which a sense of moral culpability is drawn. The point is twofold: (i) Iff one is sound in mind, is one assigned moral culpability (eg. mentally challenged, temporary insanity, psychoses, etc.) ; and (ii) only in cases such as these does one recognize in oneself acts of wrong doing and the ensuing predictable (and I dare say, expected) feeling of regret! The corollary of this view is that such individuals (especially those suffering from psychoses) are beyond rehabilitation because they are beyond redemption. Herein lies the crux of the matter: regret charges one with both the responsibility and motivation to alter one’s ways. It says, in effect, I could have acted differently, if only I had known x, believed y, was willing to see or accept z, and/or had the courage to act accordingly. With foresight in my grasp, I can now tend to these shortcomings in self, and begin my journey towards my own transvaluation of values (well not quite as Nietzsche might have hoped, but perhaps Derek Vineyard’s existential plight in American History X offers some insight – and the negotiation of self (so very unlike that more convenient idea with which this blog began where one embraces who one is just because this is how I happened to turn out!!! 🙂 ) more authentically and viscerally realized. It is as Kathryn says, regret only means that I acknowledge in myself the power to be better, the emotional stability to accept my fragility, and the desire to change and make past wrongs right.

Regret at will, I say! It is the healthy choice. And make no mistake, this too is a choice! 🙂

Lost in the Clouds!

The beaten path is the one of least resistance. Everyone knows that! Now philosophers may meander, often taking the arduous route only to come out the same end. The straight and narrow, the black-and-white, the clear and distinct (sorry Descartes), the pragmatic (sorry, Dewey) the convenient, the cost-efficient (sorry Bentham), the salient, the reasonable, the acceptable, all conscripted notions that fall heavily on the heads of the masses. Socrates was gadfly to Athens – a pestering annoyance, an epithet few philosophers have not managed to have thrown at their feet as they squabble over the fine print, getting lost in abstractions on a cerebral high only they seem to enjoy.

The Greeks may not have been right that knowledge will necessarily bequeath the happiest life, but it certainly makes it more intro-passionately lived…and though existentially taxing, sublimely meaningful. Sometimes setting life as the outward working of a phronetic plan seems to miss the target (sorry, Aristotle) altogether, though. I don’t question the role of practical wisdom, nor still reason (that would be unreasonable!!! 😉 ), but I do question the universal application of this paradigm. Life is not something that can be put under one’s thumb and lived as a postscript to reason and whatever principles or biotic axioms might be espoused from it. Mostly life speaks to the aesthetic in which one is enraptured in the beauty awaiting discovery and this requires not developing only one’s rational propensity, but one’s sensibilities which are best cultivated through the arts. It involves sensitizing oneself to the transient and evolving beauty that surrounds and creating in oneself a relationship of mutuality.

Postscript: No. I’m not contra-Aristotle. But I come at the aretic view  from a different ultimate standpoint. I have existential leanings that loosely argue that there are no objective standards to ground all judgment. Does that mean that judgment is subjective and anything issued in earnest by the subject is true and right, and thereby impervious to judgment? Actually, no. That would be a rather naive view of subjectivism which owes many confusions to it’s presumed dichotomous relation to the objective. Inter-subjectivity probably best describes the proper rendering of the type of subjectivity defended, and it begins with the primordial positioning of the humankind already in-the-world-with-others and working out structures within which existence can be authenticated. Still, I do not reject aretic thinking, anymore than I reject the advice my physician gives me when I seek out medical advice. Rather within a particular paradigm of meaning prescripts are meaningful and “true”. 

No Blank Slate

There’s no Locke-down ( 😉 ) on personal history, people. There’s no blank slate! Don’t gripe and complain that your partner has hang-ups, concerns, issues, and expectations! What did you think you were getting into? A vegetable garden? Cause if you’re asking for my histoire to be left at the door, I might as well be a vegetable! Look, it’s like this. If you’ve picked me out of a crowd, there’s something about how I hold myself, how I wear my being, that you’ve spotted. Now I didn’t get here just from popping out of my mother’s womb. I crawled, walked, digressed, walked some more, ran (in my case A LOT), took a couple of pit stops, got slapped down, crawled some friggen more (but now as a full-grown adult!!!), learned to walk all over again and maybe in between there might have been some singing and dancing! But ultimately I have a walk, a stride all my own. It’s what you saw. It’s what elated you in my presence, it’s what drew you in. Now maybe you might not stay long. Maybe my run now looks more like a trot, and my gait now makes you think; Purina Dog Chow. But that wasn’t always the case.

What’s my point? We are all historical and existential beings, and that’s just a fancy way of saying that life experiences are the material from which each of us gives shape to our being. Who we are is neither given, nor entirely a social construct. We are intimately preoccupied with the “who” of our being; it keeps us awake at night, and causes us to anguish over how to respond to life’s callings. We are inescapably arrested by that inward pull into ourselves as we wrestle to understand through a process of self-understanding. We are uniquely oriented to the world with others in this way. We don’t just make decisions that can be deemed rational, valid, quirky or stupid. We don’t simply (well, maybe not that simple) speak to a set of claims organized according to logic specs. For even when decisions ascertained are strictly valid, there remain residual concerns of conscience. I can reason my way out of a situation and still find myself startled by the lack of insight and agential restitute that follows. How can this be?

Well, it would seem the who of our being is not constituted by rationality alone. Decisions made do not speak authentically to my sense of being for their excogitations but rather for the unique way that I am the experiencing subject of a life. Again this boils down to the act of understanding as self-understanding that is always concrete, individual and which cannot be outstripped. People come with all sorts of baggage but the #1 slot goes to betrayal! We’ve all experienced it even if the conditions and circumstances that occasioned it were radically dissimilar. So Aleena, a thoughtful, lovely young woman spent the better part of her adult life with Damian ( 😉 ). Damian, though not overtly abusive; in fact, one might say, to the contrary; he was outwardly caring, thoughtful and tremendously supportive. But he had this one teensy, itsy-bitsy quirk, you might say. He was an insatiable womanizer. Blindly committed, Aleena was in the dark…well, until she wasn’t. But that came some 20 odd years later. Those that knew her, knew her to be a true Kantian, and hence, autonomy was non-negotiable. There’s no way Damian could not have known this. So the news of his compulsive infidelity came like a tsunami! Resilient, but now single, Aleena carried on, and as luck would have it, met Stergios. Now Stergios, as his name suggests, was a caring, reliable and dependable man. You might say, Aleena had found her Kantianpart ( 😉 ). So when Aleena would find herself expressly agitated by what were for Stergios perfectly innocent liaisons with other women, he first appealed to reason – her reason, his reason, the selfsame Reason inherent to all human thinking God damn it!!!! –  but that was to no avail. Aleena seemed unappeased, and hence to his mind, irrational, unreasonable, and quite frankly, exhausting. It seemed unfair that he should have to pay for the wrongful ways of Damian! After all, Stergios is the guy! He’s the one that has his shit together, is decent, caring, a man of integrity, and committed to building a life, his future, with Aleena. Shouldn’t she be expected to transcend her past, her life experiences? Shouldn’t she be able to attend to the situation at hand, and with reason guiding her breast, conclude that her reactions are nothing more than displaced emotive energies?

Could Stergios be asking that Aleena leave her history at the door? Could his expectation be that Aleena turn back the clock and undo all that has been done? Reason most certainly can guide thought processes, and this is essential insofar as clarity of thought, and precision of speech can put quandaries and paradoxes to rest that might otherwise be the source of aporia. However, Aleena has not become a suspicious, and infuriatingly sensitized woman alone, she has also become that magnanimous, deeply caring and vulnerable woman. That woman, in fact, who Stergios found to be exquisitely endearing and authentic. It is through an active process of self-understanding that often arises in moments of rupture that we come to renegotiate ourselves, to redefine, and realign ourselves in the world with others. Who we are is always on its way, for as Sartre would say, we are inescapably free and in this life practice we must (re)invent ourselves. But none of this is ever accomplished in a vacuum (well Sartre got pretty damn close…) and hence Aleena is who she is (e.g. magnanimous  and fragile) only because of the manner in which she experienced herself as the subject of betrayal and the meaning that that came to have for her. It would do little good to speak to her of betrayal as something commonly experienced and walk her through the 5 stages of grief (Kubler Ross’s account has been adapted to speak beyond the scope of death). This can often do no more than demoralize, deflate, and decay Aleena’s sense of person. It will create a disconnect; one where I – in Aleena’s voice – feel misunderstood. I am not anyone of those people that have experienced betrayal. Even if there are commonalities that one can discern in the narration of my story, the particular experience is existentially relevant to me because only I can experience myself as the experiencing subject of said betrayal and come to an understanding of myself within such dimensions of life. It is not to be discerned dispassionately, as a spectator, by Stergios, himself unaffected, living life at a frequency of sound unheard, though nonetheless relayed by word and deed.

So that’s it? Case closed? Should Stergios just accept Aleena’s hyper sensitivity? Well no, of course not. For we are also not just the product of our experiences, even those existentially realized experiences of self. We are always on our way, and who Aleena is can and will be renegotiated within a backdrop of openness and care with Stergios, who critically but un-judgingly will indulge Aleena looking to uncover that narrative which speaks to the way in which she has come to see herself (she may experience herself as more vulnerable and yet open, or intolerant and closed…) and others (she may now experience others with suspicion or with greater insight into the human condition), the values she has picked up along the way (she may now reject her Kantian ways!!!), and the opportunities that her relations with Stergios have now occasioned. The conversation is not conducted by two rationally disposed, self-contained beings, bridged by their mutual adherence to basic principles of reasoning. Instead, engagement is characterized by mutually, amongst inter-historical beings who share an inward process of self-understanding within a context of openness (open to the possibilities of becoming through the activity seeking joint understanding). Stergios then does not begin from a position of superiority as if to suggest that his leanings are impervious to historicity, and hence he is called upon to also expose his existential, and hence, personalized investedness in his paradigm of meaning. Suddenly, engaging in liaisons with other women is neither abstractly and hence absolutely innocent or suspect, and manners of being-with-(female)-others need be renegotiated. Mutuality suggests, therefore, that a paradigm of meaning shall be negotiated amongst two historical existential beings.

Relations?! It’s a l o n g, convoluted, often treacherous road. Negotiating these can be taxing, yet rewarding, as each time it takes partners to deeper levels of intimacy, connectedness and mutual understanding. When left unnegotiated or when they are beyond negotiation (the reasons are endless, but high on the list is an existential disconnect) it’s time to sever ties, but WOW, when those ties are restructured, rekindled, that twisted, messy webbed tangle, is gloriously fulfilling, and unmatched. Hold on to those, people!

Song  – the arts in general – have this incredible way of communicating the non-transferable and utterly subjective character of human experience. Have a listen (my Greek readers will understand best!)! 🙂 ❤


FYI – None of the characters in this story are historical figures, rather they are a semblance of many – of you, me, mom and dad, distant strangers and more.

A Tribute to Mothers

I wrote these updates for my children’s birthdays. It seemed the appropriate opportunity to express the overwhelming joy these two wonderful people have brought to my life. Mothers (fathers too, but today I speak to mothers who experience parenthood in their own way) know the challenges brought on that go far beyond physical exhaustion, and self-doubt, to accommodating paradigms that seem to cater (still) to lingering patriarchal ideals and a certain degree of self-loathing from which we draw some atonement for betraying what we often experience as the new and liberating feminist paradigm that would have us renounce the more self-sacrificial mode of being-alondside-our-children. I mean even as educated career oriented and independent women we wanted to have children.  More often than not most of us found ourselves assuming the role of the primary care-taker (however much you share responsibilities, most of us still think that we are sharing these!). This usually meant making small and LARGE sacrifices along the way that invariably were at the cost of our professional (and hence financial) advancement. Intermingled with frustration, and despair – and now I speak to my own personal experience – my children helped me grow in ways that would have otherwise been remiss. So though I take pride in having raised two amazing children, as the dedications below suggest, today I am thankful for how I learned a special kind of patience, and open-mindedness with them. I came to viscerally indulge intellectual schemes of thinking I long defended but always short of the practical challenges and potential (and ultimately actual) materials costs and risks evoked along the way. Courage, determination, even faith amidst often times excruciating pangs of self-doubt, I think have made me a better, albeit more complex, person (perhaps those that know me now feel inclined to step in and yell: NO!!!! :)) Being a mother today is a complicated affair, but still oh, so worth it!

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You Only Live Once

A parable exhaustively announced as if something novel and true. Yes, yes, unless you believe in the transmigration of the soul whereby identity remains in tact (I don’t know about you, but if I’m somehow assured an afterlife with a prelife I have no knowledge of, sign me up for cremation!) you only live once. Got it. Mostly people advocate (insert long heavy sigh) “you only live once” to make a point about doing their utmost to live this one life. It is one of those thoughtless motivational ploys to get people off their asses and really live! I get that. I do. But really? Is anyone ever really moved to live life to the fullest beyond a somewhat transient, flippant, arms flying in the air, “take me now’ mode of being when making such banal pronouncements? There is as much oomph, as much gumption in these words as there is in the goo goo ga ga of mothers’ first words to their (presumed idiot) offspring!

This does more to obfuscate than illumine insights into the human condition. Only the obtuse would enjoin the thoughtlessness that accompanies this prescriptive journey. The reflectiveness of the conscious, or perhaps as Sartre rightly suggests, self-conscious, more brightly sways placating anxieties to turn their wavering heads from indulgences – even those requiring some configured determination, usually of the more physical variety – to festering inner struggles wherein the Subjective looms. Living life to the fullest is not something one simply does, it is an orientation of life that is unsettling as much as it is motivating, disturbing as much as it is enlightening, defeating as much as it is empowering, painful as much as it is moving, crippling as much as it is igniting. It is not a simple task, a monochromatic way of being. It is polychromatic, strangely infused with a cacophony with harmonic hues, which fall deaf on unassuming ears. Being-towards-death is a nonrelational, hence intimately subjective, if lonely, experience, and most importantly it cannot be outstripped, for death is the “possibility of impossibility”. Do the work, if you’re going to make the talk!