Adonis Diaries

Posts Tagged ‘Schopenhauer

 

 

 

 

 

 

“This sick animal among all animal species”: Mankind confronting unnatural tensions

Mankind is in a constant tension between what nature requires and what the spirit imposes on him: A situation between the beast and the angel.

The Will is but acting on a doubt, otherwise we are mostly  not ready to confront truth and the essence of the world.

Schopenhauer wrote:

“The domain of the Self is this obscure and impenetrable part of our personality. The little we know of the Self we had acquired by studying and reflecting on our dreams and the formation of the symptoms in the neurotic people.

The Self has two openings to the influences of the physical body and to the impulses (pulsion) of the psychic needs and desires.  These impulses fill the person with chaotic energy and cannot get rid of these impulses by adopting any wholesome willing process.

The person has to satisfy the impulses. No logical procedure is at work.

For example, this principle of non-contradiction has no effect on the tumultuous internal influences that seem Not to eliminate one another or weaken any of the impulses.”

The unconscious mind refutes the set of value judgment, morality, the good and evil dichotomy, or even the influence of time in the succession of events in the realm of the conscious mind.

C.G. Jung stated:

It is more convincing and more natural to look at how events come to me rather than observing how I have produced these events

Sciences has done No discoveries that philosophy didn’t authorize to do, or guided the conduct of the research.

Has the world ever been transformed without the mind acting on a doubt?

It is the animal nature in mankind that provided and projected all the necessary data to formulate valid hypothesis.

We have got to reach a level of confidence that the subject and the object form one entity. This is the fundamental point that links mankind to his created God in any religion.

Otherwise, we remain totally confused and in disarray.

Most of us lead our life according to a typical formal biography: the destiny of a  caste, an economic  class, a profession, the color of our skin, family condition, the immediate environment we live in…

We can talk of a typical “lived life” as of a living myth.

The interest in myths is inherent in our psychoanalyse, which is linked to the poetic creation: Totem and Tabou

If in our maturity we fail to discover what is eternally valid in the deep mystic in us, we are doomed to spiritual misery: We have got to agree that what we did and the events we submitted to had sources in the deepest level of our psychic and that they are all legitimate activities and thinking.

It is this continuity in the living history, the typicality we adhere to, that allow us to function and move.

In antiquity, it was natural to incarnate a mythical entity, a God, a semi-God…and emulate their behaviour and adopt their line of thought: The past was necessary for the present.

Many philosophical schools differ on the meaning of desire.  One line of thinking such as Platon, Sartre, Schopenhauer, Proust, and Freud… define desire as what we lack in object and subject and want to owning; this include missing past events and pleasurable memories.  For example, Proust suffers terribly when Albertine is away and then, he feels bored as Albertine returns and he talks to her.  We are excited making love and then, we feel this sensation of void after the exercise. 

Schopenhauer wrote: “Our life oscillate between suffering and boredom: Suffering for not having what we desire and boredom for having what we no longer desire.”  It is as if the object or subject of desire is superior to all other desires as long as it is out of reach.  Is it we want to live because there are a few desires we still hope to satisfy?  Woody Allen said it well: “How happy I would be if I were happy”

The other line of thinking and represented by Epicure, Spinoza and Nietzsche defines desire as being happy of what we already have such as feeling happy chewing leisurely on our food, happy of our company, happy of the foreplay, happy of letting orgasm be delayed, happy of the present moment, happy of enjoying good health, owning a home…  This is the desire of action or power desire.

The two major kinds of desires are real; desires of lacking is predominant simply because desire of action is a learning process in our civilization and requires investing efforts. 

A few people prefer the language to having vacuum in detailed meaning of words in order to generating interpretations and “enriching” our imagination; such as constructing philosophical structures based on confusion in the meaning of desire.  Suppose we research taxonomy for each word (classification of  possible meaning of a word or systematic detailed meaning of synonyms) then, could we not write long essays on each kinds of desires with the added bonus of being clear, transparent, and focused?  In the case of the verb desire we may specify mis-desire (desiring what we lack) and act-desire (desiring what we have).

Anyway, there can be no happiness as long as we keep desiring what we miss or lack in objects and subjects: We are then is constant desire mood of longing and expectancy.  Action desires, these acquired kind of desires, transform expectancy into joy that keeps giving; we can then eat with relish and pleasure and enjoy the company of the spouse and friends.

Einstein speaks on “How I see the world”; (Nov. 30, 2009)

Note: The translated book in French does not provide context to what Einstein’s wrote, published or delivered. Thus, I have no sources for the dates or events or purpose for these documents except what I may conjecture.

Einstein wrote “pure religion or cosmic religiosity consists at feeling astonished and ecstatic before the harmony of nature’s laws and beauty that uncovers a superior intelligence that defies our comprehension.  I know that my existence is limited and I ignore why I am on earth.

“I do know that I have this premonition that I am alive to the others: their smiles and happy nature condition my life. What I know is that who is questioning the meaning of life is going through a miserable period: he is not finding reason to live.  More importantly is “Is there any sense for asking such a question on the meaning of life?

“I feel a thousand times a day that I am dependent to the work of the living and the dead.  My home, my food, and my cloth are contributed by man of the community. What I know and what I feel I owe it to the other man.

“I cannot imagine of a man isolated from a community since his birth: I can only conceive that he would emulate the surrounding animals and environment.  Only languages to communicate among people distinguish us from the animal kingdom.

“I am not that free and I appreciate Schopenhauer maximMan can do what he wants but he cannot want what he wishes”.

“I learned to look at the world with a sense of humor: I cannot be preoccupied with the sense or purpose of my existence because it is objectively absurd.  I have ideals such as the good, the beautiful, and the truth and I get obstinate pursuing ideals not even accessible to art or sciences.  I loath human passions for wealth, glory, luxury, and power.  Only justice is worth social engagement.”

“Creating and inventing require a unity in concept, direction, and sense of responsibility.  I devoted my entire life with un-interrupted efforts to what I achieved and here you have people thinking that they can comprehend all my work by just listening to my expositions. My only criterion for judging a man is “To what degree and to what purpose has man liberated from his I?””

Gandhi incarnates the highest political genius of our civilization.  I hate the military institution.  Any person feeling this pleasure of marching in rank is utterly content with his limbic brain.  There are no excuses for obeying orders that are contrary to our moral values, especially killing fellow man.

“I cannot imagine a God punishing and rewarding the object of his creation or regulating his will on my own experience.

“I do not want to conceive that we may survive after death: that is the ultimate in egoism.

The mechanical organization of institutions, even in the scientific world, has substituted the individual innovators; thus, men of genius are becoming rare: citizens are neglecting the intellectual intelligence and the necessity of moral rights.

“I often have mixed feeling about individuals who have improved human life: I keep wondering of their moral objectives and if they really intended to do the goo

“The discovery of the atomic bomb does not constitute a higher danger to humanity than match boxes: we have to suppress its usage.   The fabrication of the H Bomb is a feasible objective: each progress generates consequences from prior progresses.

Generalized annihilation of human kind is the most likely outcome.

“We are creating the means for our premature death.  In the actual state of technology only a supra-national institution, an organization equipped with a world legal tribunal to decide on States’ differences and with executive power can eliminate fear and the need to arm for reciprocal defense.”

After the rise of Hitler to power Einstein reverted to pragmatism:

1. first, he resigned his professorship at the University of Prussia,

2. he incited France and Belgium to arm against Nazi programs, and

3. he warned Franklin D. Roosevelt that Germany might acquire the atomic bomb if the US does not get on fabricating the atomic bomb as a deterrence tool.

Einstein was also a staunch Zionist before the formal recognition of the State of Israel by the UN in 1948. https://adonis49.wordpress.com/2009/12/04/einstein-speaks-on-zionism/

Nietzsche: “God is dead” (Part 3, started the writing on February 15, 2009)

Note: I started writing about the philosophy of Nietzsche on life on February 15.  I was caught up with publishing many other articles.  As usual, when an essay is bound to be lengthy and time consuming, I decide to divide it into chapters or parts.

I take the position that Nietzsche is an honest writer and truthful to his ideals and that is much more than anyone can expect from most authors.

He wrote once in Ecce Homo “How do we become what we are?”  (This sentence reminded me of a piece of my own auto-biography “Why I am how I am?”) 

Nietzsche replied “As to the long sickness that is wearing me down, don’t I owe it infinitely more than to my good health? I owe it my philosophy to life. Only great suffering liberate the spirit” (I might say “after suffering greatly” because physical pain in no way liberates any kinds of minds)

He publishes “The birth of tragedies” after the Franco-German war in 1870 where he pleaded to the return of the Greek genre of tragedies, but his positions are not well received and he was kind of discredited as a philologer.

In “Non current considerations” Nietzsche claims that culture is threatened internally by the learned men who are totally cut off from life’s realities and are sick in their historicism (the philistine culture). 

Nietzsche receives no recognition; his health is starting to deteriorate.

 

Nietzsche is in campaign to tell the world a set of truths that he is not yet ready to listen to.  He tries to win a few victories on his personal deficiencies. He writes in 1878 in “Human, much human” that he has gotten rid of “what is not compatible with his nature“.  Nietzsche wants to believe that he is “a free spirit” and declare war on idealism, on the influence of Schopenhauer and the mythology of Wagner.

 

The year 1880 is “a black hole” for Nietzsche but “what does not kill me is bound to strengthen me“. 

He has a renewed passion to targeting convictions that are “the enemies to truth”, and thus he proclaimed in “The happy knowledge” that “God is dead“.

It seems that many authors have the temerity of killing major concepts for the sake of recognition. 

For example, they proclaim “The end of history“, “the end of Religions“, “The end of Metaphysics”, “The end of Earth”, and “The end of Philosophy“, and that the real life is but a virtual existence. 

Nietzsche is one of a succession of authors that love to go on a rampage of assassination and thus he proclaimed “The end of God”

The reasoning is that if the systems of beliefs have managed to cater to the needs of those who instituted those systems, then after a while those systems turned against life and the moral values have lost their initial power.

The values persist on the impulse of inertia and habit.  This inertia has generated the negative movement of “nihilism”, a sickness among younger generations that devalue all kinds of moral values as “superimposed” on societies.

When Nietzsche proclaimed “God is dead” he didn’t intend a simple atheist position, but a rallying cry to “positive nihilism” for the instauration of newer set of values with purpose of disseminating a spirit of happiness and of higher power to the spirit.

The actual negative nihilism is but an intermediary stage for launching a new future and new moral values that are consistent with life and its glory.

 

By 1883, Nietzsche feels that “everything is boring, painful, and disgusting. I cannot fathom why I should resume living for even six more months” 

By 1888, he has lambasted the concepts of nationalism and anti-Semitism as sickness attached to symptoms of mental and emotional weaknesses and he signs his works by “The Anti-Christ”, “Dionysus“, “The Crucified”, and “Nietzsche Caesar“.


adonis49

adonis49

adonis49

July 2020
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