But this is something with no reason at all.

And is something with no reason therefore “following gentile statutes”? Besides, why is there no reason for it? This is the way the public remembers something.

That is exactly how it is formulated by the halakhic decisors.
The Rema also speaks about physicians’ clothing, that it is not following gentile statutes because it is meant to distinguish the medical staff.

Only if it stems from their being gentiles. The logic is the opposite: to prohibit it, you have to prove that there is no rationale and that they do it only because gentiles do it. Not that it is permitted only if there is a rationale. It is inconceivable to say that anyone who does something irrational, which gentiles also do, violates the prohibition of following gentile statutes. That’s ridiculous.

Seemingly, that “ridiculousness” is written in the Vilna Gaon. You don’t have to agree with him (I don’t), but I think that’s what it says there.

Another point on this: in practice, when the Rabbi is alone, does he stand? Does the Rabbi see value in it? Wouldn’t it be better to murmur a few Psalms for the elevation of the soul of the departed (assuming that actually does something)?

Does the Rabbi have an explanation of what the purpose of the siren is? What are the parameters of the commandment according to the secular public? Is the above intention indispensable?

I assume that question is snide. You surely understand this on your own. When I’m alone, I don’t stand.

I really didn’t mean to be snide. I’m genuinely interested whether the Rabbi sees value in it when one is alone.

I wrote what I do when alone. My comment was directed at your next message regarding the laws of standing during the siren and whether intention is indispensable.

Ah, okay. It wasn’t me (A’) who wrote that.

Sorry. I didn’t notice those were two different commenters.