Each person is unique, unrepeatable, indispensable and gives God a praise, love and service that no one else can give. In spite of their faults and imperfections each person is loved unconditionally by God, so they are loveable. And paradox of paradoxes, it is our very vulnerability that makes us acceptable and loveable to others.
It is our weakness that unites us not our strengths. As creatures we are essentially dependent on the Creator. To experience this transcendent neediness is to experience loneliness. From the moment the umbilical cord is cut I am a separate person, I am alone. I stand alone even in a crowd.
The experience of loneliness comes also from our uniqueness. No two people are alike. Each person is a mystery, even to himself. The unique mystery of our person is incommunicable. No one else experiences the world as I do. Therefore, no other person can understand me.
But we all have this need to be understood and accepted for the person that I am. Only God understands and accepts me as I am. Besides being very painful loneliness can be a very dangerous experience.
It can make even the most gifted feel inferior and inadequate. It can lead to depression, discouragement and loss of perspective.
When we are lonely we can begin to waver in our commitment and become prey to the temptation to give up. The general reaction to loneliness is to think that something is wrong with me. But if we recognize it as an essential part of the human condition, accept it with humility and equanimity and learn to cope with it, loneliness can be a very beneficial experience.
The loneliness which results from our experience of being a creature can make us realize that we are not absolutely self-autonomous and save us from pride which is the greatest of all sins. It can convince me that I am not God but that there is a God who is the ultimate and adequate explanation of the mystery of myself, of others and of the world. And this will save me from agnosticism and atheism.
Loneliness can also drive us to the depths of our heart and be an invitation to draw near to God in prayer. Loneliness that comes from our uniqueness can help us to identify ourselves. It can reveal to us our weakness, our goodness, our conflicts, our hates, our loves, our hopes and our fears. It can also drive us out of ourselves into the service and love of the neighbor and in so doing help us to mature into a fully developed Christian.
Loneliness can also be a powerful means of purification. It can help free us from inordinate attachments and keep us from throwing away the real values of life for passing tinsel and bauble.
Loneliness can also lead us to the apostolate of befriending the lonely and changing loneliness to friendship. We all have a need to be alone with God to find some meaning to our human experience, to experience God as the beginning and end of our lives and the fulfillment of the insatiable desires of our heart. There is only one love and that is the love of God.
The love of God is the only love there was in the beginning, the only love there is now and the only love there will ever be. We are not creators we are only receivers and transmitters of the love of God which is poured into our hearts by the Holy Spirit who is given to us.
The next time we feel lonely we should realize that it is an invitation from God to come aside and receive this love, let it permeate our live and then radiate from, filter through and over flow to others. Then we will realize that the cause and the remedy for loneliness is expressed very clearly in the saying of St.
Finally, the remedy par excellent for loneliness is to attend Mass. A few years ago I discovered that my friend Tom was a white supremacist. This put me in a strange position: I am a Muslim and the daughter of immigrants. I am a member of one of the so-called invading groups that Tom fears and resents. He broadcasts his views from his social media accounts, which are a catalogue of aggrieved far-Right anger.
Another features a montage of black faces above the headline: Tom has never mentioned any of these ideas to me; on the contrary, in person he is consistently warm and friendly. He vents his convictions only online, and it seems unlikely that he would ever translate them into violent actions. And yet much the same was once said of Thomas Mair, the year-old from Birstall, a village in northern England, who spent time helping elderly neighbours tend to their gardens, and who in murdered the pro-immigration MP Jo Cox, while shouting: James Baldwin was right to say that ideas are dangerous.
Ideas force people to confront the gap between their ideals and their manifestation in the world, prompting action. Ideas can prompt change for better or for worse — and often both at the same time.
But attempts to create change are always charged with danger: In the forging of new territory — and the sense of danger that accompanies it — actions that might once have been deemed excessive can come to seem not merely necessary but normal.
But to understand what has led someone to extremism it is not enough to point to ideology. Ideas alone did not bring Mair to leave his home that morning with a sawn-off shotgun and a seven-inch knife. It is worth knowing that my friend Tom finds little satisfaction in his daily life.
He does not enjoy his work and has never had a romantic relationship. His part of Oxford is thick with cultural diversity but he has few friends there. A mutual friend once described Tom as seeming spiritually wounded. Like Mair, he exudes an aura of biting loneliness. It also generates the sort of psychic terror that can creep up on a perfectly ordinary individual, cloaking everything in a mist of urgent fear and uncertainty.
In the solitude of our minds, we engage in an internal dialogue. We speak in two voices. It is this internal dialogue that allows us to achieve independent and creative thought — to weigh strong competing imperatives against each other.
You engage in it every time you grapple with a moral dilemma. Every clash of interests, every instance of human difference evokes it. True loneliness, therefore, was the opposite. It involved the abrupt halting of this internal dialogue: True loneliness means being cut off from a sense of human commonality and therefore conscience.
You are left adrift in a sea of insecurity and ambiguity, with no way of navigating the storms. Adolf Eichmann was a senior SS officer who was involved first in the voluntary emigration of Jews, then in their forced deportation, and finally in their extermination.
According to Arendt, Eichmann exhibited just such loneliness. When questioned about his past by a Jewish policeman in Israel, he defaulted to self-pitying explanations about why he had not been promoted to a higher rank in the SS: It was loneliness, Arendt argued, that helped Eichmann and countless others — who might otherwise be models of amiability, kind to their subordinates and inferiors as Eichmann was reported to be — to give themselves over to totalitarian ideologies and charismatic strongmen.
These totalitarian ideologies are designed to appeal to those who struggle with the internal moral dialogue that Arendt valued as the highest form of thought. Independent thought is rendered irrelevant in the act of joining up to their black-and-white worldview.
After all, if you sign up to the idea that class struggle, racial competition or civilisational conflict is absolute, then you can achieve meaning and kinship as part of a race, class or civilisation without ever requiring two-sided thought — the kind of thought that involves weighing competing imperatives and empathising with a range of people.
For Arendt, the evils of the Final Solution were enacted by joiners such as Eichmann. It was pointless to argue with them that their logic was flawed, or that the facts of history did not support it. It happens when someone begins to see the world through the lens of a single story.
Friction with a teacher at school, or a struggle to find work, or a neighbourhood becoming more culturally mixed, or casual racism begin to seem like facets of one simple problem. And simple problems offer the alluring prospect of simple, radical solutions.
If all our problems are simply part of a bigger story of an inevitable clash of civilisations between the West and Islam, then one has only to pick a side. It seemed to me that Tom — like Eichmann — had found his ideology, and had picked his side. They neglect their capacity for independent thought in favour of total commitment to their chosen movement.
Of course, Tom is not alone. When I talk to him I am reminded of the young men and women I have interviewed who have expressed their sympathy and support for ISIS, Al-Qaeda, and other violent terror groups. Like Eichmann, many were joiners, drawn to the binary answers and black-and-white worldview on offer. Not one of the jihadist supporters I got to know seemed inherently evil. The theme of turning away from ambiguity and empathy runs through jihadist propaganda.
The epithet was often directed at the space of compromise that immigrants inhabit: To say that someone struggles with two-sided thought is not to say that he is stupid: Tom is an engineer by training, and many of the jihadist-sympathisers I have interviewed have had higher education. But they are thoughtless in that they neglect their capacity for independent thought in favour of total commitment to their chosen movement. Like Tom, most of these jihadist supporters had never taken any violent action.
But many also mirrored Tom in their concrete adherence to a single ideological premise that seemed to them to explain the world. Like him, they believed that the West and Islam were two clear opposing entities engaged in an unstoppable war. They had simply chosen to support the other side. I f loneliness is the common ground of terror, then there is something fundamentally wrong with the way that we talk about extremism — particularly the jihadist variety.
All too often it is viewed as a foreign threat: Arendt suggested that certain kinds of solitude made people vulnerable to loneliness and therefore to terror. She drew particular attention to a structural problem: Society is the mirror in which we see ourselves. When we are excluded from society, we are vulnerable to the kind of fear and insecurity Arendt talked about.
But while Arendt was thinking of alienation among the bourgeoisie, her words acutely describe another experience of not-belonging that is common in Western societies today. Last year I interviewed someone currently undergoing trial for disseminating terror materials in the UK.
As we talked, he returned again and again to a complaint that underpinned his interest in violent extremist materials. Belonging — or rather its absence — is a common theme among extremists.
Like so many young extremists, Yusuf was well-integrated into Western society.
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Free Hamlet Essays: Loneliness in Hamlet - Loneliness in Hamlet Everyone faces loneliness and despair in their lives. In today’s world people may feel misunderstood or isolated.
To start with we should classify the essays on loneliness on the following types according to the type of essay writing applied: expository essays on loneliness, argumentative essays on loneliness, and narrative essays on loneliness. Based on the type of essay writing . Of Mice And Men Essay On Loneliness Words | 6 Pages. In the novel Of Mice and Men, John Steinbeck looks at the theme of loneliness as it affects many characters on the ranch.
Mar 22, · View and download loneliness essays examples. Also discover topics, titles, outlines, thesis statements, and conclusions for your loneliness essay. Loneliness is not just being alone. It has to do with feeling lonely, feeling the absence of a meaningful human relationship. The fact that loneliness has something to do with feeling lonely suggests a remedy. Our feelings are amoral, that is, they are neither moral nor immoral.