It is often difficult to remember with precision the exact moments of our tainted and confused past. Our brains, in an attempt to protect us, contaminate our memories, erasing some memories while enhancing others. Therefore, our memories are not a recollection of events as they were, but rather a biased perception of past events. It is therefore difficult to separate the truth from our reality. However, some memories are truly representative of the events they signify, and the majority of these memories are often accompanied by a physical manifestation, a vestige that serves as a salient guardian of the truth. The incident I remember left permanent damage to my brother, a wound whose presence can neither be denied nor exaggerated. I was twelve years old at the time and my brother Wahab was eight. It was summer in Pakistan, and we were a bunch of idiots back then. Our days would start with a game of cricket, move on to water balloon fights, and end with a healthy dose of Pokémon cartoons. We were friends with a neighboring 9th grader, Ahmed. He had a computer with the latest video games and was always ready to play cricket. I was in awe of him and happy for the computer and the real games of Virtual Cop and cricket. After all, what 9th grader hangs out with 6th and 3rd graders? But he's the one who made my brother half blind. Looking back, what does a 9th grader do? This day started as usual, it was a Sunday so we were allowed to sleep in until ten in the morning. Around noon, our neighbor arrived. I was sitting under the shade of a tree talking to my sister when I looked up and saw that Ahmed and Wahab had started throwing stones at each other. I don't remember who started it, but soon I was talking to my sister ... middle of paper ... principles regarding sin. Likewise, Niebuhr also focused on the selfishness of privileged individuals who refuse to recognize the consequences of their actions and are content with the status quo. Commenting on the status quo from a social perspective, he argues that without experiencing personal injustice, these groups would never renounce the status quo, which would require social conflict. Therefore, in both cases, the wicked or selfish man is not defined by his actions but rather by the consequences of his actions. So I am content to call Ahmed evil and selfish. References: J. Gresham Machen, Christianity and Liberalism (New York; MacMillan, 1923) H. Emerson Fosdick, Christianity and Progress (New York; Fleming H. Revell Company, 1922) Reinhold Niebuhr, “The Idealists and the Social Struggle”, The World of Tomorrow, vol... 15, (1932)