Ricardo F. Morín Untitled #2 Watercolor 10”x12” 2003
By Ricardo F. Morín
Oct. 9, 2025
Bala Cynwyd, Pa
Abstract
Conflict endures not only because of the grievances that ignite it, but also because of the internal logic that sustains it. Hatred, victimhood, hypocrisy, tribalism, and violence do not operate as separate forces; they form an interdependent system that is justified at every turn. This essay examines a system of conflict as a grammar—a set of rules and patterns through which antagonism shapes thought, legitimizes action, and perpetuates itself across generations. The objective is not to judge but to expose how conflict becomes self-sustaining, how violence evolves from an instrument into a ritual, and how contradiction becomes the very foundation upon which societies act in ways that betray their own professed values.
1
Conflict, when stripped down to its structure, is less an event than a language. Conflict is learned, repeated, and transmitted—not as instinct alone but as a structured framework through which people interpret events and justify actions. Violence is only one expression of conflict; beneath the act lies a sequence of ideas and reactions that not only precede violence but also weave hostility deliberately into a fabric of continuity. Understanding this grammar of conflict is essential, because it shows how human beings can remain locked in cycles of harm long after the original reasons have disappeared—not by accident, but because the rhetoric sustaining conflict extends the original violence far beyond its initial cause. What appears spontaneous is often scripted, and what seems inevitable is, more often than not, the cumulative result of choices that have hardened into reflex.
2
Hatred is the first syntax of this grammar. Conflict does not erupt suddenly but accumulates over time, layer upon layer, through memory, myth, and selective narration. Conflict is presented as a defense against a perceived threat or subordination; yet its deeper function is preservation. Hatred sustains identity by defining itself against what it is not. Conflict, once entrenched, ceases to depend on immediate threat. Conflict becomes self-justifying. It becomes a lens that reinterprets evidence in conformity with its narrative and expectations. Conflict prepares the ground on which it thrives and provides ready-made explanations for future disputes.
3
Victimhood gives hatred an enduring vocabulary. It converts the suffering from a past event into a permanent political and social resource. Suffering is a condition we all inhabit. Yet to make suffering the core of collective identity is strategic. Suffering allows communities to claim moral authority and to legitimize otherwise illegitimate actions. The story of injury becomes a foundation for retaliation. Herein, however, lies a trap: identity anchored in victimhood threatens the cessation of its narrative. Without the presence of an adversary, legitimacy loses potency. The original wound remains open—remembered and weaponized for all that follows. Each new act of aggression is framed as a defense of dignity and as a reaffirmation of suffering.
4
Hypocrisy is the structure holding this system together. Hypocrisy enables simultaneous denunciation and deployment of violence. It is a proclamation of ideals systematically violated. Hypocrisy not only conceals contradiction; it embodies it. It is, in fact, a vain attempt to invoke justice, to speak of universal rights, and to decry cruelty. The resulting duplicity is essential. Hypocrisy presents violence as a legitimate principle, domination as protection, and exclusion as necessity.
5
Once hatred, victimhood, and hypocrisy have aligned, violence becomes a ritual—not a reaction. This ritual can claim instrumental goals:the recovery of lost territory, the righting of past wrongs, or the assurance of safety. But over time, the purpose fades and the pattern remains. Each act tries to confirm the legitimacy of the last and to prepare a justification for the next. The cycle no longer requires triggers; conflict sustains itself through momentum. Violence becomes a means through which the collective is used to consolidate identity and to institutionalize memory.
6
Tribalism is a ritual of emotional power. Conflict reduces the complexity of human experience to affiliation and exclusion. Within this framework, radically different standards judge shifting actions according to who commits them. What outsiders called terrorism becomes a defensive force within the tribe. The tyranny of an enemy becomes the tribe’s strength. Tribalism turns contradiction into coherence; it makes hypocrisy acceptable; it transforms violence into allegiance and reprisal into obligation. The more deeply divisions define a society, the more indispensable conflict becomes to its sense of purpose.
7
Violence is no longer a response; it is a condition. Violence persists not because it serves immediate goals, but because it affirms permanence. Ending a cycle means dismantling its sustaining narratives; it means acknowledging an enemy is not immutable; victimhood is no longer unique; ideals no longer coexist with betrayals.
8
The illusion of inevitability is insidious. If conflict frames destiny, accountability dissolves. Reaction explains every action as defensive. Herein, recognition diminishes agency; violence becomes not a choice but a forced external condition, an illusion allowing the cycle to continue.
9
Breaking the continuation is neither difficult nor mysterious. Hatred as an explanation simplifies and legitimizes the narrative; it offers ideological reassurance; it sustains a false sense of control. Together they form a system that seems natural, but familiarity is not fate. The grammar of conflict is learned;what is learned can be unlearned. The first step is to elucidate and to recognize what seems inevitable is only a choice disguised as a reaction. Thus societies can construct new grammars, without enmity, without vengeance, and without domination.
10
To diagnose conflict is not to diminish suffering or to excuse violence. An understanding of how suffering and violence endure reveals that each helps to sustain the other. Profound injuries are not those inflicted once but are those kept alive by stories repeated about them. The cycle endures because unreason has its own reason; it preserves the stories that keep us injured and persuades us of their necessity. It is not that people act without reason, but that they rationalize the irrational until irrationality itself becomes the organizing principle of their behavior. Exposing their grammar is not a solution, but it is a beginning: a way to make visible the architecture of antagonism and, perhaps, to imagine forms of coexistence that no longer depend on perpetual conflict for their justification.
Edited by Billy Bussell Thompson, Oct. 9, 2025, NYC, NY
Sometimes sudden, sometimes creeping in with the years, there comes a moment when mortality ceases to be an abstraction. It is no longer a distant eventuality, an idea tucked away in the folds of daily existence, softened by distractions and routine. Instead, it steps forward, undeniable and weighty, as certain as breath and just as fleeting.
Perhaps it arrives with the quiet betrayal of the body—a stiffness upon waking that does not pass, the faltering of memory, the slight hesitation before a step once taken with ease. Or maybe it comes with loss: a friend, a sibling, a parent, a spouse, whose absence feels like a rehearsal for one’s own. The awareness sharpens and turns time into something both more precious and more fragile. We begin to measure life in what remains rather than what has passed.
And yet, even with this awareness, there is resistance. The mind flits away and grasps at plans, distractions, the comfortable illusion of continuity. We fear death, but we also refuse to fully look at it, as if acknowledgment alone might hasten its approach. We craft rituals around it, philosophies to explain it, but we rarely sit with it, silent and unadorned. It is not death itself that terrifies—it is the knowing, the certainty that it will come, whether with warning or in a moment unguarded.
But what if, instead of turning away, we let the awareness settle? Not as a burden, but as a quiet companion. If we could bear to see loss not as a theft but as an inevitable passage, one that has always been woven into the fabric of living, then death itself might lose its urgency. To know we are mortal is not to despair, but to understand the shape of what we are given. The question is not whether death will come, but whether we can carry that knowledge without fear—whether we can, at last, learn to live with it.
~
*
II. The Decline: Mind and Body
The body does not falter all at once. Its undoing is slow, measured in the smallest betrayals—steps that once felt effortless but now require consideration, a name that lingers just out of reach, the gradual dimming of senses that once shaped the world in sharp relief. At first, these changes seem like passing inconveniences, momentary lapses rather than the steady drift toward an inescapable fate. But the truth settles in with time: this is not a phase, not something to be recovered from, but the quiet unraveling of what once felt permanent.
The mind, too, shows its wear. Thought slows; memories surface in fragments, elusive and unreliable. There is irony in the awareness that remains—sharp enough to perceive the very faculties now fading. It is one thing to lose oneself unknowingly, another to watch the process unfold with lucid understanding. Here lies the deepest struggle: not merely the failing of body or mind, but the tension between resisting the inevitable and surrendering to it.
Some fight against this decline with a desperate energy and will themselves to retain what is slipping away. They train the body, challenge the mind, cling to routines as though discipline alone can hold back time. Others yield more readily and see in each loss a reminder that life is not meant to be held onto with clenched fists. Acceptance, however, does not come easily—it is not passive resignation, nor is it defeat. It is an uneasy balance between effort and surrender, between maintaining what can be kept and releasing what must go.
Suffering wears many faces. For some, it arrives as a single, catastrophic moment—a diagnosis, an accident, an unforeseen unraveling of the body’s delicate order. For others, it creeps in gradually, its presence felt in the weight of each passing year. The pain may be physical, unrelenting in its demands, or it may be the subtler ache of losing one’s sense of self, of becoming unrecognizable to one’s own reflection. Yet suffering, no matter its form, is universal. It does not measure its presence by fairness or logic. It simply is.
Against this backdrop, medicine intervenes—an effort to slow, to repair, to resist the natural course of deterioration. And yet, there is a discord in this. The body is finite, its functions destined to wane, yet we press forward with treatments, procedures, and endless prescriptions, each promising to forestall the inevitable. The line between care and prolongation blurs. To fight for life is instinctive, but at what point does the fight itself become suffering?
In the quiet moments, away from doctors and treatments, the question lingers: is decline something to battle, or is there dignity in allowing nature to take its course? And if the answer is neither absolute resistance nor passive surrender, then where, exactly, does one find the balance?
~
*
III. The Distractions That Delay Acceptance
To accept death fully would require a stillness that few can bear. The mind, restless and cunning, finds ways to avoid such stillness, to weave a life so full of movement and intention that mortality remains a distant, theoretical concern. And so, we fill our days with efforts to prolong them.
Longevity itself becomes a pursuit, an industry built on the promise that decline can be postponed, perhaps even avoided altogether. Diets, regimens, supplements, and treatments—all aimed at fortifying the body against its inevitable unraveling. Science, too, lends its hand, in offering new ways to repair, replace, and sustain. Medicine intervenes not only to heal but to extend, technology whispers of futures in which aging is optional, and ritual grants the comfort of structure to what cannot be controlled. Each of these offers something real—time, ease, a semblance of mastery over the body’s betrayals. But beneath them all is the same unspoken hope: that death, if not conquerable, might at least be postponed long enough to be forgotten.
Yet it is not only the fear of death itself that keeps us tethered to life but the weight of what remains unfinished. The obligations we have not yet fulfilled, the words left unsaid, the people who still need us—all of these create a sense that departure is premature, that to leave now would be to abandon something essential. Even in old age, when life has been long and full, there lingers the feeling that there is more to do, more to settle, more to understand. The past tugs at us with its unresolved questions; the future, though narrowing, still holds the illusion of possibility.
And so, we resist stillness. We resist the quiet where truth is most easily heard. The mind, unoccupied, might begin to accept what the body already knows. And so, we fill the hours, surround ourselves with routine, distraction, movement. Even suffering, in its strange way, can serve as a tether—something to focus on, something to endure, rather than a void to surrender to.
But what if we let the distractions fall away? If we stopped grasping for more time, more purpose, more noise? What would remain? The fear, yes—but also the possibility of peace. For all our striving, death will not be bargained with. It comes when it will, unmoved by the measures taken against it. Perhaps the final act of wisdom is not to resist, but to release—to allow the quiet to settle, to let the mind and body, at last, align in their understanding.
~
*
IV. The Weight of Suffering and Endurance
Suffering is the one certainty all sentient beings share. It is neither rare nor exceptional; it is the undercurrent of existence, woven into the fabric of life from its first breath to its last. And yet, for all its universality, suffering is deeply personal—felt in ways no other can fully understand, borne in ways that cannot be measured.
Pain takes many forms. It may be the slow tightening of the body against itself, the ache of illness, the heaviness of fatigue that never fully lifts. Or it may be the quieter pains—the loss of self as the mind falters, the loneliness of watching the world move on without you, the grief of knowing that, no matter how much one has endured, there is still more to bear. Some suffer in the open, their pain visible and acknowledged. Others carry it in silence, as though to admit its weight would be to surrender to it.
Yet suffering alone does not mark the end. There is something beyond it, something deeper: endurance. The threshold of what one can bear is not fixed; it shifts, expands, contracts. A pain once unthinkable becomes routine; a burden that seemed insurmountable is carried, day after day. And yet, there is always a limit, a moment—often unspoken, often known only in the quiet of one’s own thoughts—when endurance is no longer enough.
This is the reckoning, the moment when staying alive is no longer an act of living but of mere persistence. For some, it comes as a sudden recognition, as clear as a breaking dawn. For others, it arrives gradually, the body whispers before the mind dares to listen. It is not simply about pain, nor is it about age. It is the moment when the will to remain no longer outweighs the cost of doing so.
There is no universal measure for when this moment arrives; it is known only to the one who bears it. To endure is an instinct, a habit built into the core of existence. But to know when endurance has reached its end—that is something else entirely. It is not weakness, nor is it surrender. It is a quiet knowing, a recognition that every life carries within it the right to determine when it has been enough.
And so the question lingers: is suffering the price of life, or is there a point at which one is justified in setting the burden down? The answer is not written in doctrine, nor in medicine, nor in the opinions of those who do not bear the weight themselves. It is written in the individual, in the silent moment when one understands—this is enough.
~
*
V. The Unseen Threshold
Life does not depart all at once. It recedes, quietly at first, almost imperceptible in its withdrawal. The breath grows shallower, not in gasps but in a gradual easing, as though the body has decided to take up less space in the world. Weight diminishes, not only in flesh but in presence—the self becomes lighter, less tethered to the demands of existence. A once-restless mind drifts, thoughts untangle, as if loosening its grip on the past, the future, even the urgency of the present.
These are not signs of failure, nor of defeat. They are the body’s way of whispering that it is time. Time to ease away from effort, from the relentless task of sustaining itself. Time to let go of the struggle to remain. For all the fear that surrounds death, the body itself does not fear it. It knows when to surrender long before the mind is ready to accept.
And so comes the moment of knowing—not a grand realization, not an epiphany, but a quiet certainty. It is not measured in days or dictated by diagnosis. It is something deeper, something felt. Some fight against it and grasp at every last breath as though sheer will alone can anchor it. Others meet it as one meets sleep—reluctant at first, then trust, then finally yield to its pull.
There is dignity in this release. Not the dignity others impose, the kind measured in stoicism or restraint, but the simple dignity of relinquishing control. Of allowing the body to do what it was always meant to do: to reach its end not as a tragedy, but as a completion. To fight against this moment is to resist the natural rhythm of life itself. But to accept it—to welcome the stillness, to let breath slow without fear—that is its own kind of grace.
In the end, death is not something that must be conquered, nor something that must be endured beyond what one can bear. It is simply the last threshold, unseen until it is reached, known only to the one who crosses it. And when the time comes, there is nothing left to do but step forward—light, unburdened, and without regret.
~
*
VI. The Quiet Acceptance
To think of death without fear—to sit with it, unguarded, and allow it to be what it is—this is a rare and difficult peace. For so long, the mind has recoiled from its certainty and wrapped it in distractions, explanations, and resistance. But there comes a point when all of that falls away, when death is no longer something to be argued with or postponed, but simply recognized as the inevitable conclusion to a life that has been lived.
Fear untangles itself when death is no longer treated as an interruption, no longer seen as a theft, but rather as something as natural as breath itself. The body, in its wisdom, has already begun to let go. It is the mind that lingers and clings to meaning, to unfinished things, to the illusion that one more day, one more hour, might change something essential. But in the end, no justification is needed. One does not have to prove that it is the right time. The right time comes, whether welcomed or not, and acceptance is simply the act of ceasing to resist.
Stillness is not the same as resignation. Resignation carries a sense of defeat, of something being taken against one’s will. But true stillness—true acceptance—is something else entirely. It is an arrival, a settling into the inevitable without fear or regret. It is the moment when the mind and body, long at odds, finally move in the same direction. No more effort. No more bargaining. Only the quiet understanding that what was given has been enough.
To embrace the end is not to let go of life’s value, but to affirm it fully—by allowing it to complete itself with grace. There is nothing left to do, no more debts to settle, no more battles to fight. There is only the quiet, and the quiet is enough.
~
*
VII, In Closing
No life is lived in solitude, and no journey—especially the one toward acceptance—is walked alone. Along the way, we are shaped, guided, and held by those who have touched our hearts and left their presence within us even after they are gone. In facing mortality, we recognize not only our own, but also those who have come before us, whose lives continue to echo in memory, in love, in the quiet places where absence becomes something enduring.
Their presence lingers—not as shadows, but as light. They have taught us, challenged us, consoled us, and, in their own ways, prepared us for the path we all must take.
Death, in its harshness, strips us bare and confronts us with what is essential. Yet, it also unites us, for the love we have given and received does not fade with physical absence.
Our loved ones remain until the end; they sustain us through their memory and the love they have left within us.
To them, we offer our deepest gratitude. They are not gone. They remain, in the heart, in the soul, in the quiet acceptance of all that has been and all that will be.
Observations On Perception 