Node

by Gayle Ching

\’nōd\

Noun. Origin: Middle English, from Latin nodus knot, node; akin to Middle Irish naidm bond.

Some of its meanings: 1: a pathological swelling or enlargement (as of a rheumatic joint) 2: an entangling complication (as in a drama) 3: a discrete mass of one kind of tissue enclosed in tissue of a different kind

Thank you, Merriam-Webster, for providing this writer with plentiful meanings of a single word. Kudos to those wonderful, hardworking people for making dictionaries possible!

It is amazing to see how a four-letter world has such a diverse set of meanings. Similarly, the word, love, also spelled with four letters, has a vast and colorful variety of meanings, yet, at the same time, has been overused, abused, and perverted to suit the thoughts, goals, and deeds of the ever grasping, control-hungry and thoughtless I.

As stated repeatedly in class – perhaps a bit too much, for it might be quite tedious to hear the same concept almost every classroom discussion – Levinas places emphasis on ethics. Ethics is not merely a set of rules or a list of dos and don’ts, because the driving force comes from the inside, in stark contrast to moralism where the driving force is from the outside. To be ethical, therefore, is to be Other-centered, constantly approaching the Other face-to-face, interested in the overall development and growth of the Other for the Other, wherein the experiences of thoughtfulness, responsibility, and I daresay, love, coaxes and urges the imperial I to be decentered and drawn toward the Other, for the Other.

Levinas sees the word, love, somewhat disdainfully, for, as mentioned earlier, it has been perverted, overused, and abused over a span of long centuries. It is not surprising how the true meaning of the word itself has been added to and subtracted from. Be as it may, perhaps the word, love, itself is indescribably complex and misunderstood he dare not use it. Due to this, he, instead, prefers the word, responsibility.

Being ethical is being responsible. Responsibility is innate in all human beings. As a matter of fact, it is primarily fundamental of a person, the subject, to be responsible, for responsibility is not a supplement, rather it is a node, instilled in one’s being fundamentally. Notice the origins of the word, node: knot and bond. From the words themselves, having a node of responsibility, therefore, is being intertwined with Others and several Others.

“No man is an island, entire of itself. Every man is a piece of the continent, a part of the main. Any man’s death diminishes me, because I am involved in mankind. And therefore never send to know for whom the bell tolls; it tolls for thee.” These words written by John Donne, expresses the concept of the node as bond perfectly. The concept of the node, however, does not stop here.

The node as a pathological swelling may be regarded as the I’s uncomfortable swelling that could only be healed and soothed by decentering oneself. On another note, the node may also be identified with an entangling and dramatic complication, a trauma, wherein the I meets the Other and several Others, and causes him sheer trauma and astonishment that he will never live the same way again. Finally,

the node, being a discrete mass of one kind of tissue enclosed in tissue of a different kind, may pertain to the relation of the Finite and Infinite. The I is the Finite, one who can only see the externalities, the outer layer of tissue. The true Face of the Other is seemingly invisible; due to this, the Finite tends to reduce the Other as a non-I. The Infinite cannot and must not be reduced, for the Finite has not yet even seen the second layer of tissue underneath the first. Think of this analogy: humankind is likened to fruits. One is an apple; the Other is a banana, and the several Others are different fruits. The apple cannot say to the other fruits, “You are all non-apples!” Rather, the apple must respect the banana-ness and fruity-ness of the other fruits. The Other must be taken care of and to be thought about.

Nevertheless, it is not only the proximal Other to be pampered and sheltered; but, also to take notice of the presence of several distal Others present. Society is held bondage by the claws of a vicious cycle of structural injustice: the injustice of omission. Simply knowing one’s Other and several Others is never enough. The relation to the Other is not of knowledge, but of proximity; to be always on the Other’s and Others’ side. Moreover, it is an asymmetrical relation of non-reciprocity. Justice of charity must be done for all.

I do recall watching the recent adaption of Les Miserables and utterly caused a raw swelling and trauma in me. The protagonist, Jean Valjean, was caught red-handed stealing the silverware displayed in the priest’s humble abode. Policemen dragged him before the priest for questioning. The priest replied with a smile and told the officers that the man did not steal; rather he was giving him all his silverware. To boot, the priest took more of his precious silverware and gave it to Jean in the presence of the police. Ever since, I was never the same.

“Me voici! (Me here for you!) Pues sus heme aqui! (Here I am; send me!)” I would like to believe that those words have become the humble priest’s battle cry. He undertook this task with much audacity, because stepping out of one’s comfort zone is arduous. It requires willpower, for the imperial I is dethroned. Jean Valjean unknowingly made an appeal, an ordaining call to the priest. And the priest wholeheartedly answered the call.

With all honesty, I myself, is incapable of this feat. With no second thoughts and without battering an eyelid, if I were in the priest’s place and situation, I would tell the police who caught the blasted thief to get him out of my sight immediately. However, no one said that being ethical is impossible. If we would just start with responding to the call of the small, we would eventually adjust, as our ego boundaries would break. Granted, it will really hurt. But in the end, it will no longer be painful, as there would only be room for more love. This shift would gradually enable us to respond to the call of the greater. In the end, this requires us to extend our hand and turn an ear to those Others and several Others that are calling. Because the Other demands and begs at the same time, it is up to us yet also not up to us to preserve the integrity of our relation, the node, knot, and bond, with the Other and Others


Man is not essentially for himself; he is involved in all humankind. He is an island, but a piece of a larger mainland.