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Ivomar Schüler da Costa |
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The
procedural
perspective
of Charity |
In previous
articles we
dealt with the
subject Charity
under a static
perspective when
we approached
its component
virtues. In this
article, we will
discuss it under
a dynamic
perspective: the
procedural
perspective.
Charity is the
central virtue
of the Spiritist
moral. However,
when we compare
what the Spirits
say in the
Encoding with
what we actually
do, we have to
honestly admit
that there is a
gap. Perhaps
this is due to
our poor
understanding of
what is true
Charity. All of
us that have
looked more
closely into
this matter can
see that we have
narrowed
Charity, in most
cases, to social
assistance, when
not to welfare.
We do not
predict here any
pejorative
quality to
social
assistance,
because, of
course, its
purpose is to do
well, and in our
country we will
still need it
for a long time.
At the other
end, some
restrict Charity
even more,
making of it
simple symbolic
deeds without a
real ethical and
Christian basis.
However, as the
Encoder himself
assured, unless
we practice true
Charity we will
never be true
Spiritists.
The way we
resume Charity
in our daily
life can be a
consequence of
the narrow
perspective we
have about it.
Therefore, if we
present it under
other
perspectives, we
may contribute
to broaden our
understanding
and to make it
easy to apply
within our
activities. In
short, we need
to think about
this grand view
from different
perspectives so
that by changing
our perception,
we can also
change our inner
selves and thus
change the
reality around
us too.
In general, we
are used to
seeing Charity
in a static and
narrow way. So,
in a first
approach, it
will seem
strange and even
anti-doctrinaire
to view it under
a procedural
perspective.
However, this
perspective is
not a doctrinal
novelty, because
the Encoding
Spirits
themselves
mentioned it.
Our first step
towards the
change of this
perception
should be the
understanding of
what is a
process. Let us
make a semantic
exploration to
better
understand the
term. Process is
a word that
comes from the
Latin, and from
the conjunction
of the terms “pro”
and “cedere
”, which
indicate the
action or set of
actions that
seek to "go
forward ", a
follow-up, a
route, and a
move towards a
goal.
Charity is also
a process
Currently, this
term was taken
over by science
and
reinterpreted,
and now it is
understood as a
continuous
sequence of
actions or
activities that
show a certain
unity, i.e.,
they are linked
in some way, and
by acting
together they
converge to
achieve a
certain
objective. This
can be, for
example,
designing
something or
even other
processes,
create
something,
produce tangible
things or
services,
control
activities,
maintain a
determined
situation within
acceptable
standards,
ensure the
quality of an
activity and so
on. From the
viewpoint of
science, the
process consists
of three
elements:
inputs,
converter, and
outputs.
Inputs
may be material
things, energy,
information, and
so on, depending
on the type of
processing that
will be
executed. The
converter is not
only the device
but the set of
activities it
performs on the
inputs, and it
seeks to
transform one
thing into
another, makes
some simple
alteration, or
even prevents a
transformation
to take place.
Our mobile is an
example of a
converter
device, because
it turns digital
signs into sound
and images on a
screen
(display), and
vice versa: it
also changes the
voice into
images and
digital signs.
The result will
be an "output".
Some terms
commonly used as
synonyms of
"output" are
effect, result
and product.
The product is
not always
something
tangible, as we
might suppose;
it can be an
image, an
emotion, an
experience, a
learning
experience. When
someone lovingly
embraces a sad
person, usually
this person
feels an
emotional relief
for his
suffering; this
relief is the
effect or the
“product” of the
embrace.
Therefore, there
was a conversion
of an emotional
suffering into
an emotional
relief. When
applied to
subjectivity,
the process can
also be seen as
a way to act,
and not only as
a sequence of
production of
things. We draw
here just a few
essential notes
to understand
the meaning of
the term in
question,
without
exhausting, of
course, all its
features and
applications.
We have strong
reasons to say
that Charity is
also a process.
In question
888-(a) of
The Book of
Spirits, the
Spirits answer
Kardec as
follows: "True
Charity is
always kind and
benevolent; it
is in the deed
itself, and also
in the way it is
practiced. A
service provided
with gentleness
has a double
value. If
practiced with
arrogance, it
may be that the
one, who accepts
it, is obliged
to do so, but
his heart will
be very slightly
touched”
[i].
Charity depends
on the deed
itself and how
it is practiced
Let us break
down the
statements
contained in the
answer above to
better
understand it.
1) True Charity
is always kind
and benevolent:
first, let us
recall that the
Spirits state
that for Charity
to be true there
is a condition
sine qua non:
it must always
be kind and
benevolent.
It cannot be
kind and
benevolent today
and not
tomorrow; today
it cannot be
kind, but not
benevolent, and
tomorrow
benevolent, but
not kind, that
is, it can only
be Charity if
goodness and
grace go
together. We can
reduce it to the
simplest
elements and
obtain the
following
categorical
statement:
Charity is kind
and benevolent,
which is an
essential
definition.
2) For what
reason do the
Spirits make
such a
statement? The
answer is that:
"(Charity) is
in not only in
the deed itself,
but in the
manner in which
it is practiced".
This means that
in Charity you
cannot separate
- unless
mentally - the
act from
the way it is
practiced,
because they are
simultaneous and
cannot therefore
be isolated and
exercised at
different times.
There is a
synthesis
between kindness
and benevolence.
Let us note that
the act and the
way of acting
are already
included in the
essential
definition;
there is a link
between both,
because the deed
should be kind,
and how it is
done should be
in a benevolent
manner.
3) Then we have:
"a service
rendered with
kindness has a
double value".
In the context
of the answer,
we can
understand that
the service
rendered should
be good, i.e.,
the service, as
a deed or
product, has to
produce
something good;
kindness is the
expression of
benevolence.
Here is the
double value.
4) Finally we
have: "If the
(service) is
(provided) with
aplomb, the one
that needs it
can accept it,
but his heart
will be slightly
touched".
This statement
is the closing
of the answer.
The deed will be
complete if the
receiver accepts
the service,
even if it is
only because of
his need; when
the deed
relieves our
neighbor’s
difficulty, it
is something
good. However,
the absence of
kindness, i.e.,
the impolite
way of acting
when providing
the service,
makes it
incomplete from
the moral point
of view. To be
charitable, the
deed (benefit to
the needy)
should be good
and benevolent
(exercised with
kindness), no
doubt for the
benefit of the
needy.
5) In addition
the Spirits say:
"[...] but
his heart will
be touched only
a little."
Now, this
sentence for
sure indicates
that the purpose
of the
assistance is
not only to
satisfy a need.
The gentle
way of acting,
complementing
the good deed,
aims to produce
an affective
modification on
the one that
benefits from
this assistance,
it aims to touch
him. The
kindness that
comes with the
accomplishment
and the
satisfaction of
fulfilling
someone’s need
can cause a kind
of excitement, a
strong emotion
that may –
through the
good deed –
withdraw the one
that benefits
from a situation
of disbelief,
sadness, or
emotional
lethargy.
What is the
meaning of
"good" and how
to understand
it?
Before we
continue, we
will present
some additional
information to
better
understand the
statements of
the Spirits.
When they say
that Charity
is always
kind,
and that it is
present in the
deed, what is
the meaning of
"deed" and "kind
deed"? And what
is the meaning
of "good"? How
can we
understand it?
Let us deepen
this subject,
analyzing the
meaning of the
term "deed
(act)",
according to the
teachings of
Mario Ferreira
dos Santos[ii].
We cannot
understand the
deed (act)
without
referring to the
power.
For Aristotle
things are not
just what they
are, but also
what they can
be. Thus, things
can pass from
power to the
deed (act), by
means of a
mutation
(movement). The
mutation has
three stages: a)
the possibility;
b) the
realization in
progress; and,
c) the
achievement.
Thus the term
"deed (act)"
applies to the
moments "b" and
"c" in
opposition to
the moment "a",
which is the
thing in power,
still in the
field of the
possibility, of
the can be, as
in "c" the “to
be” has already
taken place, as
a result of the
mutation.
This is how the
movement closes.
For Aristotle
the moment "a" -
the power - was
the dynamis;
the moment "b" -
the deed (act) -
was the
energéia,
and the moment
"c", - "the
end", the
realization -
was
entelekhéia.
The word "deed
(act)" meant
both energéia
and
entelekhéia.
In the
Aristotelian
philosophy,
there are two
fundamental
concepts, the
matter and form.
This should not
be mistaken by
the form, and
that is not only
the raw material
perceived by our
senses. Matter
is power, i.e.,
what has the
possibility to
become this or
that.
However, matter
changes into
something
through form.
The deed (act)
is opposed to
power; it is the
act that models
power. Thus, the
power depends on
the act to
exist; it
depends on it to
acquire
determination.
It is through
the act that a
possibility is
accomplished,
because the act
is the reality
of a being,
which was still
undetermined; it
is the principle
of the being.
Power is
passive, it is
inert, and the
deed (act) is
active. That is
why it is the
act that forms
the power. The
meaning of the
act becomes
clear when we
understand that
the Greek word
energéia
has the sense of
effectiveness,
which is also
composed by the
word ergon,
meaning work. If
work is the
action that
produces
effects, then
the act (energéia)
is the action
that produces
results.
Is there a
difference
between a “good
deed” and a
“kind act”?
Well, if a deed
(act) is an
action in
progress, then
Charity has a
dimension “to
do”. Let us see
a very common
example: a
person who gives
bread to someone
who is hungry.
The act of
giving the bread
has the purpose
of satisfying
one’s hunger; it
is to satisfy
the pressing
hunger of a
person. To
satisfy this
hunger is a good
that is done in
the form of
bread. The
handing out of
bread is the
satisfaction of
hunger in
progress,
ongoing, but
when this good
is only in the
intention of the
benefactor it is
only a potential
good; when the
bread is bought,
prepared, packed
and taken to the
one who needs
it, then it is a
good in a
conducting via,
i.e. a good in
progress. When
the hungry one
eats the bread,
the purpose is
achieved: the
well was carried
out. However, is
this a good deed
(act), or is it
a kind act?
Let's see.
In Latin "bonus"
means good, and
"bene" means
well. Firstly,
both terms are
synonymous and
have the
connotation of
the idea of
perfection -
in the abstract
and in the
concrete - of
all that is
finished,
complete, or has
reached the
maximum degree
of its kind[iii].
When, for
example, we see
the completion
of a building
and it is
approved because
it was within
the required
standards, we
say that it was
good, or that it
was "well done";
if we say that a
man is a good
father we are
saying that he
has an expected
performance as
parent, whether
or not a he is a
biological
parent[iv].
Second, well and
good are not
only what they
are in
themselves, but
also what is
good for
someone. Bread
is good in
itself, and it
is also good for
the hungry. Well
is what is not
possessed,
however it is
desired, it is
the object of
wishes and
desires, and
when possessed
it gives
satisfaction,
regardless of
any moral
obligationv.
A car can be
good for a
driver and bad
for another,
depending on
what the vehicle
used for. So
good is also
what meets a
need, and what
reaches an
expected
performance in a
particular
function.
Goodness
qualifies what
proves to be
provided with
what is good,
that has well in
abundance.
However, for
something to
demonstrate the
abundance of
well, it
requires the
ability to do
so.
Kindness to our
neighbor is also
Charity
Kindness is the
ability[v]
of doing or
reflecting the
good one is
provided with.
You can only
show what
somehow exists,
what has "to
be". Nothing,
since it does
not exist, it
cannot be shown.
But the well, or
good, needs its
opposite to be
appreciated. If
we give bread to
the hungry, this
is appreciated
as a good; if we
voluntarily let
someone starve,
this will be
considered as an
evil.
Consequently,
Charity is a
deed (act)
considered as
good, when it
shows goodness,
satisfying
certain needs
and performing
its function
within expected
standards. This
matter is so
clear that it
seems redundant
to speak of
"kind charity"
because if it is
not kind, then
it will never be
Charity!
Up to now, we
have only
referred to the
goodness present
in Charity. But
what is the role
of kindness in
the process? In
this regard, the
Spirits confirm
that Charity
is always kind,
when they say
that "True
Charity is not
just about the
alms you give,
or even in the
words of
consolation you
may add. [...].
The sublime
Charity that
Jesus taught is
also in the
kindness you
always use and
in all things
regarding your
neighbor".
(ESE. Chapter
XI, Item 14,
Page 200).
Putting the
words in a
different order,
it becomes
clearer: Charity
is the kindness
we always use
regarding our
neighbor, and
not only the
alms we give,
and not even the
words of
consolation we
may add. Even a
superficial
inspection of
this statement
shows us that
the alms
(something
tangible) as
much as the
consolation
words (something
intangible) are
acts (deeds),
are goods in
progress to be
accomplished.
However, the
most important
is that Charity
is kindness.
A parenthesis is
worth here to
better explain
this virtue and
its position as
power and deed
(act). We said
in another
article[vi]
that
benevolence
means "good
will", the
virtue which
inclines us to
seek the good of
others, and
therefore, it
would be a
virtue guiding
the other
virtues that
make up Charity.
Watching this
compound word,
we see that it
is formed by the
"good" and the
will (want). So
if both goodness
and goodwill
derive from
"Good", we can
infer that both
have the same
root, and that
is the reason
for their strong
resemblance to
such a point
that they are
confused. Some
dictionaries
consider them
synonyms.
However, there
are significant
differences. If
on one hand
goodness seeks
the achievement
of well, on the
other,
benevolence is a
way of acting.
True charity is
kind
In Charity,
kindness plays
two roles, or
rather, it is
present in two
stages: first as
power and then
as deed (act).
As power it
exercises the
function of
"input" of the
process, or
principle of the
deed (act),
since in its
base there is a
well. In the
second moment,
the will guides
the well. Let us
imagine that the
well is a free
power in nature
that needs to be
disciplined to
produce
something good.
It is the will
that leads the
good, inherent
to the Spirit,
to a particular
purpose. Also
according to the
Encoding
Spirits,
affability and
sweetness are
manifestations
of kindness[vii].
Affability is
kindness and
sweetness is
smoothness.
Therefore,
kindness is
featured, beyond
the will that
conducts the
well, and also
as a kind and
sweet manner of
producing
something good.
The following
statement
confirms what we
say: "True
charity, [...],
is gentle
and sharp in
concealing the
benefit, in
avoiding even
the simple
aspect that may
offend,
since all moral
friction
increases the
suffering that
is born in the
need”.
[viii]
It is clear here
that to avoid
hurting and
humiliating the
needy, is
sweetness.
To complete the
explanation, we
have to say that
kindness has a
“reducing”
function in
Charity. If
Charity aims to
do others good,
especially for
those most in
need, although
the result of
the deed (act)
is good, in no
way will this
deed (act)
increase others’
sufferings, and
if the kind deed
(act), is
accomplished in
an indelicate
manner, it can
increase
suffering.
Therefore, it
must be softened
both by the
presence and
action of
kindness.
We believe that
we have
sufficiently
explained
Charity under a
procedural
perspective. The
well is the
"input" of the
process, or the
"matter" on
which goodness
acts and
converts it into
something good
for someone,
with the joint
action of
kindness, which
seeks to
alleviate the
suffering of
others. We have
then the good as
an “input”;
kindness and
benevolence as
the good in
production
(conversion) and
the benefit to
be produced
without
increasing
suffering, as
the deed’s
(act's) purpose.
Basically,
Charity is the
good moving from
one person to
another and
being converted
from a potential
good into a
concrete good.
1
Kardec.
Allan.
The
Book of
Spirits.
The
Moral
Laws,
Chapter
XI,
question
888a,
page
408,
68th
Edition.
Publisher:
FEB.
1987.
Brasilia.
DF.
2
SANTOS,
Mario
Ferreira
dos.
Invitation
to
Philosophy
and to
the
History
of
Philosophy,
page 49.
No
Editing
and
Publishing.
3
AVILA,
Fernando
Bastos
de, PE,
SJ.
Small
Encyclopedia
of Moral
and
Civics,
page 92,
2nd
Edition.
Publisher
FINAME.
1972.
Rio de
Janeiro.
RJ.
4
WILLIAMS,
Bernard.
Moral:
An
Introduction
to
Ethics.
Pages
77-87.
Publisher
Martins
Fontes.
2005.
Sao
Paulo.
SP.
5
AVILA,
Fernando
Bastos
de, PE,
SJ.
Small
Encyclopedia
of Moral
and
Civics,
page 92,
2nd
Edition.
Publisher
FINAME.
1972.
Rio de
Janeiro.
RJ.
6
The
sense of
kindness
as a
gift is
Angel
Aguarod
who
gives
it. Who
says a
gift,
says
capacity.
See
yourself
in
AGUAROD,
Angel.
Large
and
Small
Problems,
chapter
IV. The
Problem
of
Benevolence,
item IV
–
Kindness,
page
102. 5th
Edition,
Publisher
FEB,
1992.
Brasilia.
DF.
7
http://www.oconsolador.com.br/ano8/385/ivomar_costa.html
8
Kardec.
Allan.
The
Gospel
According
to
Spiritism,
chapter
IX, item
6.
[viii]
Kardec.
Allan.
The
Gospel
According
to
Spiritism,
chapter
XIII,
item 3.
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