Various ways of expressing love are used where ever there is a need to express love. Where ever love exists it is practised, and where ever it is practised it is expressed. When we express love, we must do so using one or more of the ways of expressing such love.
Humans are called to possess and express love toward each other and toward our beautiful world. Expressing love in the various and creative ways in which it can be expressed is therefore a part of that call. Expressing love is as important as love itself, and is universal and perennial.
Love deserves to be expressed in the most beautiful, artistic and moral way. The esthetic quality of the way we express love in any given situation can never be too high.
Expressing love in a manner that reflects emotional and other forms of affection, warmth and sensitivity can determine the nature and extent of our response to that expression of love. Expressing love in such an appropriate tone and manner can convey a sense of peace, fraternity, joy and happiness.
Expressing love as mentioned above can bring delight to the hearts of recipients of that expression of love who might be suffering through depression, sadness and despair. These recipients of that expression of love can be inspired to: cultivate a positive view of themselves and a more optimistic view of their circumstances and change, correspondingly, their behaviour toward themselves and their circumstances.
Expressing love in the manner mentioned above and our appropriate response to it can have a beneficial effect on the mental and emotional condition of both the person to whom love is expressed and the person expressing love.
The importance of expressing love is reflected in the cultures of the world, all of which have oral, physical and other customs and traditions that evolved from the love for and the importance of, expressing love. These customs and traditions and our own inclinations allow us more scope to express love in a practical way and with all of the joy, beauty and art that expressing love deserves.
The arts offer ample opportunity to identify or create, store, retrieve and teach values and practices relating to love and its expression. The literary arts, the performing arts and the visual arts continue to be used by their practitioners to teach or remind us how we may express love beautifully in all of its facets.
This cultural and artistic contribution to our understanding, practice and expression of love is a commonly shared legacy of all humans; and it provides an easily accessible resource which we can exploit in our effort at expressing love. We, obviously, also have our best natural and acquired verbal, physical and other abilities which we can use in expressing love. The extent to which and the way we use this commonly-shared cultural and artistic legacy, and our natural and acquired abilities relevant to expressing love can help us greatly in our effort at expressing love as effectively, richly and artistically as we wish to express it.
Training children for living is important for several reasons. These reasons include, to develop in them good and regular habits of behaviour that: contribute to their personal wellness and circumstances, are socially graceful, and are morally just toward others and themselves.
There is also the well known need to train children and assist them in developing such habits of behaviour because their level of immaturity requires that they be correctly guided by others.
(In this essay the parent, guardian and child care-giver are seen as knowing what they intend to pass on, by way of instruction and example, to their children. They are seen also as understanding the relationship between indifference to training children, and, training children in the right way, and the consequences of these two approaches.)
The level of immaturity in children, and their need to be guided by others, fortunately, are not disadvantages. There is always a corresponding willingness and ability in most children to learn from and be guided by adults.
Early childhood is known to be the best years for development of good, as well as bad, regular habits of behaviour. Generally, bad habits of behaviour form where good habits of behaviour are not developed. It is well known what can happen when such bad habits of behaviour are left unchecked during early childhood.
In children, developing correct habits is more immediately important and more likely to be achieved than is understanding the concepts and principles behind the correct habits.
Understanding the concepts and principles behind the correct habits becomes easier as children develop toward adulthood. By late adolescence to early adulthood, these underlying concepts and principles should be understood, and the relationship between good habits of behaviour and these underlying concepts and principles should be seen.
At this stage, the connection between: right action and wrong action on one hand, and their consequences to us and others on the other hand, should also be clearly understood.
Training children draws on several areas of knowledge and practice and is concerned with correctly influencing and shaping the thinking and action of young innocent persons.
Occasionally action has to be taken to prevent undesirable thought and action from becoming firmly rooted in the minds, behaviour and character of some children.
Discipline, simple and appropriate, is used to assist in implanting correct thought and behaviour in place of undesirable thought and behaviour.
Early childhood training and development of good regular habits of behaviour contribute to the building of character and affect how we relate to ourselves, to others as individuals and members of social groups, to institutions of the sovereign state in which we live, and to God.
Parents, guardians and others who are responsible for nurturing children will determine whether or not they participate in the training of those children. They will determine also, if they decide to train those children, what methods of instruction and action they use in their attempt to successfully train those children. It is understood that parental refusal to train children is parental choosing to train them in the wrong way and toward the wrong outcome by default.
This is a regular column of this blog. Its posts are published on Fridays or Wednesdays. In this column, Edward Fagan looks very briefly at certain statements, actions, people or objects.
A silent teetotaller who politely refuses alcohol from persons who drink often experiences attempts by such persons to pressure him to drink. Drinkers tell him that he is still going to die, whether or not he drinks. It seems fitting that some drinkers would always make a reference to death in discussions involving drinking and non drinking.
It also seems fitting that some non drinkers, when given the opportunity to do so, would always make reference to the positive and optimistic prospects of living a sensible and practical life, and the advantages of health and wellness resulting from such a life to its practitioners.
These drinking enthusiasts, additionally, assume the right of choice between drinking and non drinking; but they are usually unwilling to grant that same right of choice to non drinking, health and wellness enthusiasts.
Briefly is a regular column of this blog; its posts are published on Sundays. In this column an original essay or original short story is written by Edward Fagan.
The word “Love”is one of the most cherished and regularly used words in the world, in all languages. It also seems to be one of the least understood and most actively misused words.
We can get a clearer understanding of the meaning and nature of this word so that we might practise love more correctly.
We’ll start with the correct, though different, definition of the word. Love is outgoingcareand concern for the other person. It is necessary to know that love exists through action. We give and receive love through the actions we perform toward each other.
Whenever outgoing care and concern for the other person are practised, this active practical love (the outward expression of the inner quality) will always indicate the presence in us, of love the inner quality.
In terms of language, love is both a verb and an abstract noun. Both love in action, expressed and practical, and love, the inner quality, are spiritually good. Love is a goodspiritual quality which can be a permanent trait of our character during every moment of our existence.
When love, the inner quality, is present in us we practise love, the expressed action toward others. When this happens, our outgoing care and concern toward others will aim at helping their person, or their circumstances, or both.
Whenever love is practised, it builds where building is necessary or repairs that which is broken. Love helps, gives to, cherishes, protects, maintains and preserves the other person and their circumstances.
Love never leads to harm or destruction of the other person. It is therefore impossible for someone to truthfully claim that they killed or even harmed their spouse in the name of love.
We experience the presence of love, the good spiritual quality, when we practise it toward others, and when others practise it toward us.
Our response to our experience of the presence of love as givers or recipients may be accompanied by our experiencing a certain emotional state. This may result in the expression of one or another type of emotional behaviour. This happens, for example, in romance and marital situations.
Love is always permanent; emotional experience and expression are temporary, they come and go, they are not love.
They are, in a way, similar to sexual foreplay and sexual intercourse which, even though they are not love, are activities through which a husband and wife can express their love to each other.
There is a course of behaviour that can get in the way and prevent us from practising love. This course of behaviour can be avoided if we uphold certain practices that are opposite to it, in our daily living.
The practices we can uphold in our daily living to prevent behaviour that obstructs the practice of love include:
Honouring our parents, as well as others in authority over us, and our elderly
Avoiding to commit murder, and avoiding to harm the other person physically or otherwise
Practising faithfulness to the other person with whom we have a romantic or marital relationship
Refusing to steal from the other person
Speaking the truth or remaining silent about the other person, instead of telling lies against him or her
Refusing to covet that which belongs to the other person, and refusing to practise envy or jealousy toward him or her.
Love, or outgoing care and concern for the other person, whenever it is practised, always faithfully serves its intended purpose and bears fruit. The practice of love can be the backbone of all human relationships if we would allow this to happen; and it can be of great spiritual and other benefit to individuals and groups alike, wherever and whenever it is practised.
The state of mental health of our politicians, statesmen and other public figures is very important. The need for an optimal standard of mental health among our national leaders can not be over emphasized. This is so given the nature of the decisions they are required to make, and given the nature and extent of the tasks they are required to perform.
This relatively small group of people who run our countries have much of our fate in their hands. In a certain country, the president, about 435 congressmen and about 100 senators together decide the fate of the populace.
The populace of this country exceeds three hundred and twenty million people; and the land area of this country is more than three million square miles. This shows the power and responsibility of our political leaders, and the importance of their being of sound mind.
It used to be the case, since the end of the second World War, that mentally unstable politicians, statesmen and other public figures holding office were mainly to be found in the third world.
Even in the third world, mentally unstable politicians were only expected to hold the reins of power following a military or other coup d’état, or a popular uprising.
Second world countries, perhaps, might be expected to produce the occasional unstable political leader (the former Bosnian Serb leader, Radovan Karadzic, is a good example of this point). Such a despotic leader could never be expected to come from a first world country in the post World War 2 era.
The world thought that it had seen the last of the first world’s mentally unstable politicians, following the demise of Hitler, Mussolini, General Francisco Franco, Stalin and General Hideki Tojo. Leaders of a similar mental state to these were not supposed to hold political office ever again in the first world.
First world countries have been vigilant since 1945 in keeping persons of unstable mind out of high political office. The good reputation earned by the first world countries for civilized behaviour in high political office and other areas of public life, since the end of the second World War, has so far been cherished and well protected.
This situation, however, might be changing soon. There is now a person who seems to be of a very unstable mind seeking election to the highest political office in a prominent first world country. This person is their party’s nominee for the country’s highest political office in the upcoming general election.
This person’s speech and behaviour remind us of the speech and behaviour of the Axis powers leaders during the nineteen thirties and nineteen forties. This person speaks and behaves like a despot, and ignores rules and conventions in their quest for power. This person shows no regard for others, relative to the consequences of this person’s speech and actions.
This person is considered by some medical experts to be mentally unbalanced. Dr. Drew Pinsky, Physician and radio talk show host, told CNN’s Don Lemon that this person seemed to be suffering from multiple mental illnesses.
Maria Konnikova, New Yorker science and psychology writer, writing on the website Big Think, suggested that this person might be suffering from Narcissistic Personality Disorder, NPD.
One expert, Dr. Robert Geffner, President of San Diego’s Institution on Violence, Abuse and Trauma, says there are three aberrant disorders psychologists look for: Narcissistic Personality Disorder, or NPD; impulse control disorder; and anti-social personality disorders. Dr. Geffner says that the presence of these disorders along with bullying, existing in the same person, is a “dangerous and frightening combination”.
What happens if this person is elected to their country’s highest political office? What domestic and foreign policy principles and practices will this person pursue after the general election if they are successful at the poll?
Mentally unstable persons and persons who are, otherwise not mentally well, should not be allowed to contest elections for any level of political office. All applicants to such elections should be required to undergo medical tests to verify their mental health status. Periodic mandatory checks to determine the state of mental health of prospective and actual political leaders should be a necessary requirement during their stay in office. Such checks and testing should be easy to implement. Strict psychological examination of suitable applicants to the Secret Service is standard procedure. This psychological examination can be used as an initial example module for the psychological examinations of our political leaders. The list of persons to be routinely checked should include, the president, the vice president, congressmen, senators, governors and mayors.
Writing brings experiences of deep and lasting joy to those of us who write and love writing. Since I write a little but have a lot of love for writing, and since my love for writing far exceeds my ability to write, I’m forever grateful for the immensely joyful experiences writing brings. (Prose is the form of writing referred to in this passage.)
I’m grateful to writing for its peculiar and joyful experiences, which it only grants to those of us who write. One factor in writing which aids such joyful and wonderful experience is that of writing to a standard.
It brings immense joy when one successfully writes a passage that meets, in several areas, an idealistic standard toward which one aimed, from the beginning. This standard will include values relating to: writing technique, as well as esthetics and morality as they relate to writing.
There also is great joy to be had in the experience of writing a fictional passage. The author here is lord of this fictional world. He has and exercises the powers of creation, sustenance and destruction of this world. He exercises such powers over its: details, contents and events; its characters, their thoughts, speech, actions and the conditions of their existence.
Another source of joyful experiences is nonfictional writing. A world of joyful experiences is available to the writer of nonfiction who upholds certain principles in his writing. These principles include, truthfulness, objectivity, empathy, sensitivity to others feelings and the practice of writing in good taste.
Other experiences that can result from the practice of writing include: improved spelling and vocabulary and improved orderliness and clarity of thought. The following experiences also, can result from one’s writing activity: improved comprehension of both written and spoken language and improved general reading and speaking ability.
We experience joy, satisfaction and fulfilment whenever we successfully write fiction or nonfiction. This results from our timeless love for fictional or nonfictional writing, and the application to actual writing tasks, of our natural writing ability, knowledge, and any other relevant skills we might possess.
When we write fiction, we naturally apply our creative writing ability to this task; when we write nonfiction we also do a similar thing. In both instances of writing, we also draw on knowledge, other skills and abilities to improve the outcome of our effort. In the case of creative writing, we ensure that the supportive information we give is accurate because this is important to a good end result of our effort. In the case of nonfictional writing, we ensure that the following qualities, as mentioned above, prevail through out our written work: truthfulness, objectivity, empathy, sensitivity to others feelings and the practice of writing in good taste.
There is a distinct difference between the two terms nation and state; but to some of us, that difference seems unclear. A nation can be defined as, “a large aggregate of people united by common decent, history, culture and language”. A state can be defined as, “a territory considered as an organized political community under one government”.
“Nation” refers to People, those of the same ethnicity whose size is large enough to allow them to be deemed a nation as defined above. “State” refers to Territory, Government and its Institutions, the territory and Government of a nation or nations. Government institutions are those arms of government which implement government policy, directly or indirectly, in part or whole, for the benefit of the people and the state.
The state may or may not be a partial or full provider of welfare assistance to people. It must, however, be the provider of services in such areas as: the judiciary, law and order, national security, piped drinking water, ports of entry, education and the political economy. These and several other areas are vital to the perpetuity of a nation and state.
It is through the state that the most noble ideals and aspirations of a nation are realized. It is through the state too, that the practical and common good is realized. It is also through the state that a nation sometimes realizes the lowest depths of failure, degradation and disgrace. We remember Hitler’s Third Rich.
A nation can exist without a state. A nation does not have to be settled and have a physical homeland to be a nation. A nomadic people who meet the criteria of a nation above is a nation.
The Biblical nation of Israel, before its exodus from Egypt, was not settled in a homeland of its own but it still was a nation. They were slaves in the land of their masters but still saw themselves, and were treated by others, as another nation.
They did not have statehood. They demanded of Pharaoh to let them go, and he did. They then journeyed to their homeland and created a homogeneous state. A state needs at least one nation for its existence.
A colonized people who meet the criteria of a nation and live in their own settled homeland is a nation without statehood. Colonization does not destroy the nationhood of a people; and independence does not confer nationhood upon a people. Colonization and independence are related to statehood, they are not related to nationhood.
A state can be comprised of one nation or it can be comprised of more than one nation. A nation-state or homogeneous state is a state comprising of only one nation. A multinational-state is a state comprising of two or more nations.
Poland is a good example of a single-nation or homogeneous state (about 98% of its population are ethnic Polish). Belgium is an example of a multinational-state. Its northern region is home to ethnic Dutch people (54%); and its southern region is home to ethnic French people (36%). The US also is an example of a multinational state.
A nation is a mass of people who share the same ethnic connections and gene pool. A state is a land area and its functioning government and political machinery, and the body of laws by which it governs.
The practice of honesty has never been more necessary than it is now. Why should our public servants, responsible persons in business, commerce and industry, and everyone else practise honesty? Can every normal person effectively practise honesty irrespective of their social and economic standing? What are the benefits of practising honesty?
Honesty should be practised because it is necessary for the enjoyment of fairness by all parties equally, who are committed in any transaction involving the exchange of property or the offer or use of services.
Yes, every normal person can effectively practise honesty irrespective of their social and economic standing. Normal persons who do not practise honesty choose not to practise it.
The benefits of practising honesty fall within a wide range. Some of these benefits have national social and economic implications; and some are more private and personal in nature. Some of these benefits are mentioned below in more detail.
Those who are in public life, or hold responsible positions in business, commerce and industry should be very careful to practise honesty in their respective fields.
The practice of honesty as private citizens is important for the reasons mentioned above, and because this is the pool from which public servants and those in responsible positions in the private sector are drawn. At the private level, we have all, at some time, experienced a sense of deprivation of justice and property at the hands of dishonest persons. Petty thieves, muggers and burglars also remind us of the need for honesty in private life.
The benefits of practicing honesty include: Fairness: The practice of honesty ensures fairness of behaviour in situations which involve: the collection, storage, or distribution of goods, and the provision of or the benefitting from services.
Example: An international lending institution once said that a certain kleptocratic country could repay its national debt in full, if its leaders returned the country’s money that they stole and deposited overseas.
Under colonial rule, the country was well run and had a very promising economy. Following independence, the country became a notorious kleptocracy. This resulted in its having to incur a huge national debt which unfairly fell on the backs of the mass of the people.
During this period, the cost of living increased greatly and the standard of living decreased to an even greater extent correspondingly, among the mass of the people. The small ruling elite and their senior civil service supporters enjoyed a degree of unfair opulence at the cost of the unfair suffering of the rest of the population.
Economic prosperity: The practice of honesty in situations involving economic activity contributes to the economic prosperity of those involved by allowing them full access to their fair share of goods and services. The relationship between honesty and economic prosperity is well known but often overlooked for the sake of expediency. The story that is mentioned after the word “Example” above, indicates some of the economic deprivation that can result from the absence of honesty in public life.
The connection between financial dishonesty and failure at the micro economic level is also well known. Most of us know of a case where a business failed due to the absence of the practice of honesty in some aspect of its financial activity. Such failure to practice honesty has resulted in instances of investors loosing large sums of money and experiencing financial ruin.
Political stability: The practice of honesty in the political economy helps to prevent persons from being unfairly deprived of their fair share of opportunity for socio-economic advancement. It also helps to allow them full access to their fair share of goods and services, according to the capacity of the economy to produce them. These conditions foster a sense of understanding of and sympathy with the efforts of those in power. This in turn helps prevent the growth of dissent, social unrest and political disruptiveness.
Spiritual growth: Constant practice of honesty, which is the eighth commandment in the Bible, as well as the practice of the other nine commandments (Exodus 20:3-17), will contribute greatly to our spiritual growth and development.
Honesty always serves the fair advantage of all concerned. Dishonesty always serves the unfair advantage of the few and the unfair disadvantage of the many. The choice is clear whenever there is a requirement to choose between honesty and dishonesty by persons in the public sector, those in responsible positions in the private sector, and private citizens.
Taking personal responsibility in our own life can be a good and useful approach. It is an approach that can determine and shape how and what we and the circumstances of our life become now and in the future.
This approach can involve setting deliberate (and idealistic or practical) but achievable goals. It can involve deciding on and putting in place, carefully thought out and workable plans to achieve such goals. It can also involve actively working according to those carefully thought out plans until those set goals are achieved.
This approach is one of the most effective ways in which we can demonstrate our sureness of the value and worth of the individual person.
This approach is also a very effective way for us to develop, utilize and benefit from, our own natural gifts and abilities.
Taking personal responsibility in our own life can have a lasting and beneficial effect on all of the important areas of our life.
Taking personal responsibility in our own life can favorably affect us in relation to such important areas as: our relationship to God and religion; education, career, retirement, income and finance; diet, exercise, recreation and health; marriage, family, home, property and personal transportation.
The rights and freedoms of the individual in relation to our being able to take personal responsibility in our own life are important. In order for us to be able to take personal responsibility in our own life we must have the right and sufficient freedom to do so.
The current circumstances of our life in relation to taking personal responsibility in our own life are also important. The circumstances of our life determine the base from which we will start in our attempt to take personal control of our own life.
The circumstances of our life can help indicate what we need and do not need to change. These circumstances of life can be used to determine general and detailed areas of emphasis, specific actions to be undertaken, the order in which actions should be undertaken, desirable outcomes etc.
It is necessary that we clearly identify to ourselves, our needs and preferences, our natural abilities, our physical resources and other relevant aspects of our circumstances of life. It is necessary also that there exist the necessary individual rights and freedoms mentioned above. When these conditions are met and we get the call to start taking personal responsibility in our own life, we should heed this call. .
Earl drives the truck to the junction and stops. The road which runs adjacent to the one on which his truck is located is busy with traffic. He is forced to patiently await the clearing of traffic on this road. Earl does not know an arrest awaits him following these few moments he spends at this junction.
His three passengers and fellow workers, two male and one female and himself talk and laugh until the road clears.
The road finally clears and Earl exits from his stationary position while turning right onto the adjacent road. A female shouts something and flares her right hand in an angry manner from a vehicle traveling in the opposite direction. Her statement and hand gestures are intended at Earl and seem to suggest she thinks he failed to stop at the junction.
Earl slows to a stop, “I stopped at the junction Mam.” She stops and disagrees, “No, you drove straight through onto this road.” Earl repeats his position a few times in response to her accusing him several times of not stopping at the junction.
She leaves her vehicle and walks to Earl’s and shows a police badge. “Switch off the engine and come out of the vehicle.”, she orders. Earl complies. “I’m Police Constable Lia Connell.”, she says, in a stern and somewhat angry tone. She’s young, perhaps in her mid to late twenties, and perfectly beautiful.
“You failed to stop at the junction and that’s an offence.”, she says while violently poking her finger in Earl’s face and toward his eyes. Earl disagrees, “I stopped at the junction and exited after the road cleared.” He then turns to her female passenger, “Do you see how dangerously close to my eyes your fellow officer is poking her finger?” “She’s not touching your eyes though.”, the other officer responds.
Constable Lia Connell opens a book and looks at Earl in an angry manner, “What’s your name?” “Earl Farley”, Earl answers calmly. She writes it in the book. “You failed to stop at the junction, why are you denying it?” Earl is surprised and upset at her behaviour. Why is she so determined to get a confession of guilt from him? he wonders. She even forgets, or otherwise refuses, to take his address.
“I stopped at the junction before driving onto this road.”, Earl insists. “OK fine! Handcuff him!”, she says angrily to one of her two male passengers. Earl is handcuffed and placed in the unmarked police vehicle. He sits in the rear between the two male passengers. It is 03: 00 p.m.
Earl is speedily driven off to the police station with the vehicle’s siren blaring and its beacon flashing. Earl sits with handcuffed hands in lap. There is silence in the vehicle. The phone in Earl’s top pocket rings and attempting to answer it, he takes it out and presses the answer button. “Don’t let him answer that phone!”, Constable Connell angrily states. Earl does not expect what happens next.
Simultaneously, the outer hands of both male passengers grab Earl’s throat and start to choke him very tightly; while their inside hands tightly grab his handcuffed hands and start to take away the phone. He’s in intense pain and unable to speak. They also completely restrict all of his body movement by very forcefully pressing inward toward him. He is prevented from speaking to his boss on the phone.
At the police station Earl is taken to an interrogation room by the two men who choked him. Earl is shocked and sickened by the choking. He feels forced to seek an explanation for his having been choked by these men. “Why did you choke me?” he asked. “We can do you anything without having to answer any questions you ask us.”, answers John Bailey, who seems the more wicked and conceited of the two men.
A Sergeant who is attached to the station is given Earl’s full name by Constable Lia Connell.”Earl Farley”, he calls, “I’m Sergeant Alvin Springfield and I wish to take a statement from you or have you answer some questions.” “I prefer not to give a statement or answer any questions, and to exercise my right to remain silent.”, Earl politely says. “Well, if that’s your position, I have to accept it.”, The Sergeant says. He slowly closes his notepad, gets up and leaves the room.
Earl is placed in a holding cell. Hours later (well into the night) he is charged with failing to stop at the junction, refusing to give his name and refusing to give his address to Constable Lia Connell. He is then given a date for the first court-hearing of these charges, and released on bail.
The following day Earl is forced to seek examination by a leading ear, nose and throat specialist which reveals throat and neck injury caused by his having been choked by the police.
Hearing of the case continues for several months. Earl represents himself and is glad for the opportunity this gives him to question the police concerning the incident.
During one of the hearings, Earl questions Constable Lia Connell, “Constable Connell, did you enter the main road from the junction above the one from which I entered it?” “Yes I did.”, she replies. “Are you aware that there is an outward bend in the stretch of road which lies between the two junctions?” “I do not remember it.” she says. “Are you aware that this outward bend completely blocks the view of vehicles exiting both junctions from each other?” She hesitates, then slowly answers, “No, I’m not very familiar with the roads in this area.”
At this point Magistrate Robin Simpson makes a comment, “If I may say something here,” he says, “I know this road very well, having grown up in the area. Motorists at one junction simply can not see vehicles at the other junction. It is therefore impossible for someone at one junction to know, by seeing, what someone at the other junction does.”
Earl continues his questioning, “Where was my vehicle when you first saw it?” “Your vehicle was on the main road.”, she answers. “Did you see my vehicle at or driving toward the junction, at any time?” “No, I did not.”, she replies. “I have no further questions to ask, your honour.”, Earl declares.
During this same hearing, Earl’s three passengers who are called by him as his witnesses confirm his claim that he gave his name when asked to do so. They also confirm that he was never asked to give his address. They were consistent in their answers to questions from both Earl and the prosecution.
At this point during the hearing of the case, Magistrate Robin Simpson asks the prosecution if they have any further questions for any member of the defence. “No your honour, the prosecution does not have any further questions for the defence.”, answers a member of the prosecution team. The case is adjourned for a week.
A week later, hearing of the case resumes. The prosecution give a brief summary of their position in the case and Earl does the same. Finally, Magistrate Robin Simpson states his position in the case., “Why is Mr. Farley accused of not stopping at the juncture? Why is he accused of not giving his name and address? Why was he arrested and placed in a cell at the station? He certainly did not commit any arrestable offences.”
He pauses for a moment as he arranges some papers on his desk, “There is no justification for the three charges brought against Mr. Farley. I am convinced that Mr. Farley is not guilty of having committed any of the three offences of which he is charged before this court.” He turns his head in Earl’s direction, looks at Earl and says, rather calmly, “You are therefore free to go Mr. Farley.”