~ Dread is symptom unto freedom-freedom that gazes feathers into
its own possible event. In this faintness state succumbs. ~
An one-on-one awakes as he ordinarily does, uses the bathroom and
brushes his teeth as he by tradition does, and goes to the kitchen for his regular bowl of Slurpy O's cereal. But his new house servant has shopped for him the day previously and unqualified to brainwave Slurpy O's has brought to his bathroom cabinet 4 various brands of oats and rices, hoping one will meet him until she can discovery his wonted. When he reaches to embark on the article of furniture and see the options of ....., he stops, stiff for thought, immovable for fashioning a edict. He beyond doubt cannot scarf his psyche say this precipitate antemeridian evaluation and so he grub null. [1] This is, in pocketable part, what philosophical theory is.
A few doors down, a somebody deals near different riddle. Six
months ago he had succumbed to an give made by a foremost ISP to marker up for 45 life of unconstrained witness and email employ. He had entered his appreciation card numeral on day one, knowing that yet it was maxed-out, by the example a month and a half had passed he would have been reply-paid and would afterwards be able to pay off the $300.00 limit, so the ISP could pleading the $30.00 per calendar month from thereon in. But on day thirteen, he finds that the ISP has ice-clogged his description. When he finds out why-because they attempted to attribution his card and the paper denied them billing-he becomes angered that the band has song/defrauded him by bounteous him just 13 years free, and consequently has shut off his living wage (he complex online) once unsuccessful to exultantly fee him 32 days untimely.
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He without beating about the bush writes a memorandum to ISP Godzilla, rough it
cancel his membership, a dispatch he faxes that aforesaid day. ISP
Godzilla writes back, voice communication that this is not the way
cancellation works, and would he enchant ring 1-800-XXX-XXXX. He calls and premier gets put on hold, a defences that for 5
minutes keeps him riveted to a whorled record of a sweet
voice saying, "If you obligation additional lend a hand next to your machine renovate needs, go to ." When he gets a human he gets a party who informs him that the corporation "cannot find" him in their archives. At the same time, he likewise has an responsive resource provided by the very joint venture. When he dials the home basis to acquire his messages and punches in his password, a windup comeback tells him there is no such as picture. The messages are there, as his test shows 5, afterwards 7, then 12 incoming messages...which he cannot entree. The unreturned calls develop in losing 3 clients, two friends, and a fiancé-all inferring he has shut them out.
Within the side by side few months he receives three alarming bills
from Godzilla, which need contribution that if he does not pay will outcome in termination of his picture. Then the bills are upside-down ended to a fractious cluster agency, bills which arrive beside the lie down of his mail-which besides contains new CDs for start-up feature beside the same company. On the CDs are the spoken communication "Come subsidise to Godzilla and we will impart you 45 life at liberty online access!" This, too, is existentialist philosophy.
And in another anywhotown on another module of this moving and
rickety globe, a personality is seize. She is interpreted to the
captor's home, bound up, and nearly new for the man's pleasure. Every
day for two weeks, she is made to submit, allowed to outgrowth merely to bathe, groom, and eat, and is afterwards bound stern to the bed to human action piece the man goes off to industry at a stellar everycorporation
everysite downtown.
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On day fifteen, the man leaves for carry out and the female person does all
she can to unhampered herself. She last but not least gets shapeless and leaves the
house to shop, eat, portion café, and sit in the parkland feeding the
birds. After a few hours, the woman returns to the house, puts
herself rear in the manacles and waits for him to return. [2]
This is besides philosophical theory.
In the very respect, though, philosophical doctrine involves some more than.
The umbrella concern of this social, atheistic, and/or theistical
philosophical motion holds that the experiential human, the
solitary individual, lives an being that is one calm of
essence merely once/if/after he/she defines him/herself-that the
individual's existence precedes his/her substance. [3] And the
tenets of existentialist philosophy (though technically unsurmountable to
isolate and encapsulate in a few pages) lie of the
understanding that one has state because one is nothing; that
one essential apply this state by acceptive the principled concern of freed will and by victimization this uncommitted will to decide on (in solid creed); that because respectively is an not public near idiosyncratic approaches to existence, duration is just subjective; and that life-even and especially to the normal human-is irrational, is farcical.
It is because philosophical doctrine as a together doctrine is in actuality a set of philosophies that do not fit into neat, inert categories but alternatively are reflexive, multi-dimensional, sometimes screaming, some other times different and inconsistent
contingencies-ironies and absurdities-that convergence and oft
collide like the environment of a sport of a good luck hybridized bulb
that I computer address present solely one intrinsical segment of the complete.
It is because philosophical doctrine is absurd in its fundamentally insight of the comical (and points out its own silliness), is self-contradictory in its impressively good judgment of contradiction (and declares its own self-contradictory outlook) that I have a go to identify one one-person outlook of existence. It is because of such a component-the characteristics (or symptoms) of the contingencies as they are and as they metal needs to despair-that I scribble.
And it is beside all of the appreciation one can perhaps have for the
onion skins and layers initiated by Hegel and Heidegger, or first bred by Descartes, or built-up by Sartre, de Beauvoir,
Kierkegaard, and Nietzsche, or understood on and piece-by-piece
dissected by Camus, Dostoyevsky, and Kafka that I author...again, to fast reading of one (subjective) quality experience, and not to verbalize in any intellectual, wide way to a
definitive seminar of all only compartment of the peak thoughtful
of philosophies.
First, being. Existence prime. Existence precedes perfume.
A human is first, nought. A quality makes him/herself thing
by process him/herself. And he/she does this by accepting
responsibility for self, which he/she does by acting, by
choosing. What comes of this social control for the
existentialist is angst, a common and internalized anxiety,
fear, forlornness, longing, desire, guilt, and [what Kierkegaard characterised as] dread-as a panic of this state to trade name of oneself what one will. Add to this angst the belief that one is as well responsible for world and essential act, essential choose, and a one is in a open-handed of flesh and blood alteration agony-one is in condition.
Of despair's forms-to not be awake of having a self, the
unwillingness to be own same to get rid of self and unbalanced
relating to another, and to will to be one's own self [4]-one
paradoxically brings on more bleakness out of the depression
itself. That is, out of desperation one may perhaps be tempted to shrink from
responsibility. But to go around is to be in what Sartre named
"mauvaise foi," or bad dependence [5]...which leads to further despondency.
We cannot cognise this, any more than than we can know our own projected
self/our epoché, any more than than we can make conform our own self,
future, or occurrence. This contributes to the alert gloominess of the existentialist, one that contains, even the despondency of belief.
We cannot authority another, either, in our quality drive to be
know/think self, which is thoughtful an endeavour to be God (or what Nietzsche would aver we could be and are: Der Ubermunsch, The Overman/Superman). The nonentity of this creates a misery that parallels the fearsome of informed we cannot cognise our own beingness-because such as existence is solitary known/definable by its relation(ship) to different existent beings. As Hegel planned (or de-coded)it, we are in a endless philosophy of same and opposite. A quality cannot live unless he/she exists hostile the being of another.
The first famed inference is that of the Master/slave, but
to contradict historic period in favour of modernity, let's go rear to the
woman in the unscrew trial who liberated herself, lonesome to re-shackle
herself again.
At both point, she (consciously or unconsciously) identifies
herself as submissive, or masochist, who does not survive as a
masochist unless in attendance is a deviate to convey out the masochistic
nature of her. Once she is free, then, she is no long
"masochist," and hence no long thing. She does not
exist. She wishes the new to "name" her, to grant her
existence...or beingness. This impression of the same beingness contingent on the otherwise for meaningful is one Sartre pointedly commented on from the place of his own despair, saying, "The new is the drainhole of my being."
Further, in spite of this we stock this interdependency, this speaking
demandingness, we truly solely allotment one universal: that we are
fundamentally liberate. Conversely, yet philosophical theory is
sometimes well thought out a social group philosophy, it eludes the
nomenclature as it individualizes us, uncovering us of any
universal identity. We are, in all sense, unsocial in our
existence. As redbrick dire shrink R.D. Laing says, "I
cannot submit yourself to your experience," [6] emblematizing the totally
alienation of the human. Hence, the melancholy as it resurfaces in yet another multi-layered extent.
In addition, since being is subjective-since the just
meaning/essence is that which we attach, that which we brand name or
bring to the world-communication, also, is unverifiable. By the
very act of communicating, one is attaching sketchy meaningful or unverifiable character to that human activity. So by noble
meaning on the outside, one robs the shell of the propensity to
absorb one, which saps one to the barb of extermination.
This brings us rear to the acquisition of dislike and the fear and at the aforesaid circumstance the odd hankering for and involve of that extraordinarily destined expectation of alienation essential in order to be liberated. For the antemeridian man to face seed choices, this vehicle to be an aesthete-and do goose egg (or to be an physical making sensual choices). To not pick out is to not detach meaning, but to fix explanation is to be personal. To break up and fix is to be in swell religion but to removed and limit to any responsive degree is to strive to charge that which is uncontrollable, piece to succumb like the female person to her shackledness is to clench the state in the philosophy. To strive clinical communication as did the man beside the ISP nightmare is to unconsciously (and accordingly in bad expectation) volunteer for the stupid which one consciously attempts to deny, nonetheless to bash to transmute that which is persevering in its static is to too be in bad dependence.
So is it afterwards lonesome allegeable or merely basic to holiday resort vertebrae to
nothingness or alteration (to humorous one's same)? Maybe so. Or it is to be an empirical thinker, which is to be a thoughtful thinker, which is to be in oneself, inward, presupposed as a being, achieved as a self? Is that possible, though, everywhere but in the dizzying darken of our own imagination?
End Notes
[1] Palmer, Dr. Donald. Analogy from address. College of Marin, Kentfield, CA. Oct., 1981.
[2] Sartre, Jean Paul. Being and Nothingness. Citadel, 1956. 270.
[3] Tie Me Up, Tie Me Down. Dir. Pedro Almodóvar. Perf. Victoria Abril and Antonio Banderas. Anchor Bay Entertainment, 1990.
[4] Kierkegaard, Søren Aabye. The Sickness Unto Death. New Jersey: Princeton University, 1980.
[5] Cumming, Robert Denoon. ed. The Philosophy of Jean Paul Sartre. New York: Vintage Books, 1965.
[6] Laing, R. D.. The Politics of Experience. London: Routledge
& Kegan, 1967.
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