Do Good Home Cameras Make Good Neighbors?

I never was cheating or anything, but I’m forced to pick up one of my porch ringwriters – which captures 24/7 video. Sounds smart, but my friends tell me I look bad. Would that be inconsistent with me? Am I unreliable, untrustworthy?

—A Concerned Citizen

Dear Concerned,

I’m trying to figure out why, exactly, you believe the ring can be bad – not because I doubt it, but because there are so many reasons to choose. There is a theory that the machine, whose blue signature shines in the American abode like the eyes of Argus, produces what is most beneficial. monitoring networks, which law enforcement agencies can access without permission or possible cause. There is a view to the fact that technology allows people to be arrested for minor offenses at a time when we are well aware that contact with the police can be fatal. There is a real possibility, patent granted Amazon has registered, that cameras have recently used biometric sensors to detect people with their skin color, movement, and smell (this is from an organization whose face recognition program is notorious for not recognizing unclean faces). Then there is the local public program for describing “suspicious” people, whom Amazon chose to baptize, in a spirit that was either intellectually or rudely Orwellian, “Neighbors.”

But it seems to me that your question is getting to a very serious point, that you are not asking if you should buy one of these machines but, seriously, what it means to be a good neighbor in years of public scrutiny, gentrification, and police violence. Considering the popularity of Facebook and social networking sites like Nextdoor, which connects people with their communities but often serve as a tool for crime reporting and all sorts of “suspicious people,” one would think that a good neighbor is a kind of investigator, a narcissistic citizen. contact people, gather evidence, and work with the police to protect the neighborhood.

Many religious traditions teach that we must love our neighbor as ourselves — that we must love ourselves as we love ourselves. In the US, this concept has long been at odds with personal interests and the sanctity of personal property, and has often promoted the notion of “good fences” that Benjamin Franklin wrote explicitly (“Love your neighbor, but do not pull. Under your wall”) . Loving your neighbor, it may seem, is the best practice within the legal system, which pulls boundaries, sets boundaries, and clearly distinguishes between what belongs to you and others. If you find that to be true, then you have good people. It has become an irrational thing in a culture known that self-defense is the basis of every possible altruism; you will not take good care of others until your needs are met. Some may argue, though, that the law of religion encourages efforts to strengthen one’s home. To love one’s neighbor “as oneself” also means to love one’s neighbor as oneself, so to speak, to protect one’s possessions and security from falling under that umbrella.

I point out, however, that this is not the only way to interpret spiritual principles. To find out more, you can look at Kierkegaard “Works of Love, ”One of the most frequent reflections of the command to love one’s neighbor. One philosopher asserted that this law provides a much broader concept, one that requires us to devote ourselves to the pursuit of justice, justice, and personal property. Just as major problems — rebellions, wars, earthquakes — blur the boundaries between “yours” and “mine,” forcing people to give up their material possessions and to care for the immediate needs of their communities, genuine love of neighbor is deeply disturbing. practice that prohibits minor ownership questions. Thieves also ignore my differences, Kierkegaard says, and love is the opposite of theft, a willingness to gladly give what is yours for the sake of your brother. This tactic may seem superficial, or absurd, even as far as I know, Kierkegaard means to be treated as they do in Christian morality who insists that if someone steals your shirt, you should give them your shirt. and – or, to change the image: If the balcony pirate moves your Amazon package, drop your FedEx section to get started.

In order to be honest like this, Kierkegaard says, it is important to stop the work of a police detective, “justice workers who follow crime and crime.” This is the desire, which is in each of us, to examine the behavior of others, to expose their sins, to bring forth signs of possible wrongdoing. Instead, a person who truly loves his neighbor should think of the best. Research ideas can be a powerful force if they are turned into a positive, accessible way to find compassionate explanations for the behavior of others and to interpret it clearly. Perhaps a stranger is wandering about in the halls of your house and sitting in the house of one of your neighbors. Maybe this stranger coming to your doorstep is just returning the wrong letters. If there is no explanation, Kierkegaard advises, we should just forgive the person. Finally, it gives a stern warning to citizens who are drawn to the fascinating digital clock game: It is the job of government officials to track crime and crime. “Some of us are not called to be a judge or a judge of justice, but, rather, to be called. . .

This may already be obvious, but Kierkegaard would not buy into a modern self-care proverb that living a healthy lifestyle, such as airplane masks, is a protection you need to protect yourself before serving others. In effect, he was saying that the command to love one’s neighbor “as one loves another” is, not to impose a moral code, but to depend on “greater inequality,” since it demands that we avoid tolerating the kindness that we should show to others. It may be best to be generous in dealing with one another’s shortcomings, but we should not hold such feelings to ourselves. We should not think that we are the best, that our goals are pure. Instead, a person should be alert to self-doubt and “consider himself suspicious,” as he puts it. It is the conscience of the individual, in other words, how the conduct of a criminal police officer is effective.

With this in mind, I encourage you to turn inwards, and I will teach you to watch your behavior not just the strange actions of those around you but in the center of your heart. Does your anxiety about interfering believe that you suspect you are a connected person in this community? Does fear of being viewed as an enemy demonstrate that you view your neighbor that way? Your concern about being “unreliable, untrustworthy” indicates that you already understand a recurring theme that emphasizes many religious values: that we do exactly the wrong things we fear in others. Unfaithful people are unreliable; Those who are afraid should be feared. Morality is not a digital method that gives you the opportunity to monitor others while you are safe and invisible. The waves created by our actions travel in both directions.

Honestly,
Machine

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