For there is still in human beings a measure of light: let them walk, let them walk, lest the darkness seize them.
adhuc enim modicum lumen est in hominibus; ambulent, ambulent, ne tenebrae conprehendant.
--Augustine of Hippo, Confessions X.xxiii.33
Instead of saying "I'm sorry", try saying conputrui coram oculis tuis, placens mihi et placere cupiens oculis hominum, meaning "I became corrupted in front of your eyes, because it pleased me and because I desired to be pleasant in the eyes of men". It won't help with the guilt but it will make you look cooler.
St. Augustine of Hippo reflects on a pear, despite not being hungry-hungry.
JOKE-OGRAPHY:
1. St. Augustine's feast day is August 28. Happy AUGUSTine!
2. This cartoon is based on the pear story from St. Augustine's book, "Confessions", where he talks about his sinful early life and his religious journey.
3. In his book, St. Augustine admits that peer pressure played a part in his stealing the pears. "Peer pressure" is when a group you're part of pushes you to behave a certain way. In the final panel, I spelled it "PEAR pressure", because his peers pressured him into stealing pears, and "peer" and "pear" have similar spellings.
4. The instructor in this YouTube video makes the same joke (around 21:25), so I'm not crazy for thinking of it: https://youtu.be/RufAyYGRG6U?t=1285 (Also, this video is great for anyone who wants to learn a little more about St. Augustine.)
How does love "place" the human being in the world? The experience of being human is the experience of being placed; as one author puts it, "To be at all—to exist in any way—is to be somewhere, and to be somewhere is to be in some kind of place". To be somewhere does not equate to self-knowledge, but it is the precondition for pursuing self-knowledge. Reaching self-knowledge requires taking an extra step, gaining a perspective on our place in the world. To hold such a perspective or first-personal point of view, the "I", defines the uniquely human way of inhabiting a place. This, though, does not mean one constitutes one's place—at least alone—but comes to discover it through encountering the other. Self-knowledge depends on acknowledging the other, through whom we slowly come into awareness of our placement. The gift of the other is the place of the self, for the other makes possible the self's realization.
From this perspective, it is evident that the modern self-image— the self-made self, existing unto itself—is not so much a self as a fatal extrapolation, taking its location in the other for granted. It denies that the self has been othered into existence, and that it would not be without the other as a gift.
Ian Clausen, On Love, Confession, Surrender and the Moral Self
People travel to wonder at the height of mountains, at the huge waves of the sea, at the long courses of rivers, at the vast compass of the ocean, at the circular motion of the stars; and they pass by themselves without wondering.”
Augustine of Hippo