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to the modern age of technological thinking where things are intelligible according to being enframed or challenged in order to produce something to be held in standing reserve for use technology s clearing when things are revealed as mattering in some way turns nature into resources to be extracted stored and ultimately exploited as a means to an end the issue of technological thinking is its domination and the consequent forgetfulness of being enframing covers up the fact that technology is only one mode of making things matter a single clearing rather than one of many possible modes of revealing poiesis ultimately heidegger s solution to realizing poiesis was through artisanship attentive listening tuning with rhythms of nature and adopting a non evasive attitude towards death heidegger sartre december 14 2014 nonnaci bad faith being being for itself being in itself consciousness ego essence existence facticity freedom nothingness ontology other prereflective reflective sartre transcendence leave a comment sartre the well known existentialist of the 20th century radicalizes human freedom by returning to the ontology of being human existence lies within a condition of nothingness no thing ness where things are characterized by what they are not or namely their negation or nihilation e g fragile things lack stable unity subjectivity or human experience is divided into pre reflective and reflective consciousnesses of objects pre reflective consciousness is directed towards the transcendent object without configuring a notion of the i such acts are spontaneous transparent to the self and engaged with the phenomenon as a starting point first order reflective consciousness negates pre reflective consciousness and so the unity of the negation contains a duality between some regular agent i from memory and the object i e consciousness becomes aware of itself thus ego is borne out of reflective consciousness that is imposed upon pre reflective consciousness the other is borne from ego recognizing that is an object of another being s gaze being can be posited in two way things may be in itself or existing without justification in relation to other things it is fully determinate examples include inert things such as rocks air and bottle this differs from human beings whose identity is not in relation to things within but always to something else being for itself negates being in itself and can be imagined as a lack of a being for itself through nothingness is thus able to form attitudes to other beings by seeing what it is not this desire or project for being gives for itself a radical freedom to make itself from nothingness however the tendency of for itself to run away from its freedom to become an in itself or an absolute god is a common way people fall into bad faith this can be applied to the many social roles waiter father lover that people adopt in their every day lives when such roles are no longer functional personas but have been adopted as essences of being using such roles as excuses for example than the person is rejecting the task of determining what these roles are not the rejection of human nature existence precedes essence no essences and priors w r t existence places agency freedom is a difficult claim to follow in sartre s day he rejected the freudian notions of the unconscious and psychological repression as having an influence on behavior a priori models such as jungian archetypes were obviously ignored modern advances in genetics and evolutionary biology our behavior similarities with primates and other hierarchy building animals would have supplied evidence in the other direction here sartre s hedges a bit with his concepts of facticity and transcendence facticity is a set of facts viewed from a third person or objectifying stance e g my skin color being can be aware of its own facticity but to adopt these facts as determining what i am would once again be in bad faith the solution is to transcend these facts into what the space of possibilities conditioning upon these facts e g the fact that one is short can be transcended by the behaviors and attitudes on has in light of being short such as humor sartre kierkegaard november 30 2014 nonnaci aesthetic angst anxiety christianity defiance despair dread duality ethical existentialism faith individuation kierkegaard leap of faith leap to faith religion self sin spirit leave a comment kierkegaard the father of existentialism equates the human responsibility of achieving self hood subjectivity with truth kierkegaard s notion of self is the union of acts that relate between dualities such as finite infinite necessity possibility and temporal timeless this is a negative space of the hegelian synthesis of duals that moves from descriptive to prescriptive ethics truth or the realization of the self is known through the active choice of relating between duals without identifying too closely with either poles failure results in forms of despair an important case concerns the religious duality between sin faith which is powered by the tension between christianity s paradox to reason and the necessity of a leap to faith although kierkegaard s process of individuation achieving selfhood occurred predominantly along religious lines he introduced a number of general concepts that speaks to the human condition the responsibility of achieving selfhood compels one to make conscious choices at every moment each moment entails a great number of choices and their multiplicity of consequences to consider lead the subject to experience a dizziness of freedom or angst dread this paralysis by analysis or the anticipation of consequences render one immobile and unable to make a choice for fear of sin conversely it is the experience of anxiety that allows one to move away from unconscious ignorance and into one s potential for action self recognition and identity kierkegaard posits three existential stages of life along the way of becoming a true self the aesthetic the hedonist lives for sensory experience and pleasure as a way to combat boredom boredom is characterized as the root of all evil the despairing refusal to be oneself as it is an undifferentiated or an undirected state of consciousness the aesthetes who avoid boredom through the pursuit of novelty also avoids commitments as it requires repetition common techniques to suspend boredom is through anticipation which delays gratification and the so called rotation method where one cycles between activities so that no one activity s novelty is exhausted however the mode of living is self serving and ultimately meaningless as it ignores the dimension of other individuals or society the ethical is the antithesis of the aesthetic where one lives a life according to well defined rules for the good of society rather than for the self in the process acting according to higher principles new pleasures may be realized that could not by the aesthetic for example while the novelty of marriage wears off the act of giving to your spouse and children is rewarding the religious is the final stage of the true self which requires a commitment to the moral absolutes of god such absolutes are communicated not through social institutions such as the church but through a personal relation or revelation of god such absolutes require a teleological suspension of the ethical as they may contradict that of social norms one may have to sacrifice pleasures of both the aesthetic and the ethical to reach this thus one can consider revelation disclosure of divine moral absolutes as the synthesis of the pursuit of novelty now the spiritual sphere and the repetition of commitment now in the subjective sphere kierkegaard describes the experience along these stages of life in terms of despair that arise from an unbalanced identification with poles of duals lack of finitude infinitude necessity possibility three levels are given the lowest level is the ignorance of one being in despair or of having a self unconscious of self one may be unable to realize one s potential in life as he she is fully in pursuit of novelty or of sensuous dichotomies of agreeable disagreeable he she imagines himself happy but is actually dependent on the various objects of pleasure materialist conversely the system builder who lives inside abstractions is divorced from experience the system is merely a scaffold over an abyss from which the self s relation to the concrete is hidden the next level is conscious despair where one understands the condition of having to relate to duals but not the specific causes one may despair against becoming oneself and run away by becoming someone else he she may refuse to become a self through feelings of unworthiness the person may even be able to identify his weaknesses but become identified with the weaknesses themselves and refuse help by god the final level is demonic despair against the eternal itself where one is hardened by suffering and so defies any help the person identifies with despair itself as suffering lifts him her in uniqueness above everyone else kierkegaard pragmatism november 20 2014 march 25 2015 nonnaci cash value empiricism faith hegel instrumentalism john dewey mutual adjustment pragmatism process theory pure experience religion science will to believe william james leave a comment pragmatism is a school of philosophy that directs thought towards the service of practical uses rather than a function representation of phenomena that is holding thoughts and beliefs led to actions on the sensible world that may or may not have been efficacious the veracity of such beliefs corresponds to a cash value or use value in the sensible world for the believer two major proponents of this school of thought are william james and john dewey who the former is more concerned with the justification of moral beliefs and the latter with the justification of scientific knowledge in william james s will to believe he defends the belief in faith religion without evidence on the grounds that all moral beliefs entail a degree of trust prior to sensible evidence a situation may arise where one is unable to not make a choice non action is also a choice before evidence abounds the very consequence of holding a belief may influence the outcome as in the case of confidence that is evidence may not be realized unless a prior faith is constituted extending this to the religious sphere one s may never encounter proof of god unless one has placed in god prior faith curiously enough the scientific method is not so different in the sense that it makes hypotheses albeit more verifiable that begs challenges forth an answer evidence this is typical of the radical empiricism of the modern age when neither observer nor observation can be frozen in time and separated both facts and theories condition one another his ontology presupposes experience from which mater and thought enter into relations with pure experience is the immediate flux of life which furnishes the material to our later reflection with its conceptual categories that is experience isn t reduced to the objects of experience hume locke which is wholly scientific but rather is imbued with both meaning and intentionality structured by human thought such a view also treats trans empirical entities as superfluous as naturalistic accounts of meaning intentions are sufficient explanations in practical terms john dewey applies pragmatism to scientific inquiry where theories are judged accordingly to how well they predict phenomena in their respected domains theories are instruments of prediction instrumentalism rather than laws that uncover truths about nature and thus relegated to approximations of truth however such a notion of truth is not absolute and appears at times appear probabilistic via statistical certainties instead true false can be viewed as a mutual adjustment between an organism more on this side and its environment a satisfactory adjustment promotes a belief that has significance in the way that it induces behavior the logic of belief follows inquiry which seeks to transform an undetermined situation into a determined set of relations or a unified whole hegel s influence in the sphere of facts this creates complications where the external consequences in a future are used to constitute facts for example one believes that they woke up this morning by virtue of not sleeping at the current moment rather than by looking at regularities of sleep cycles in the past such is the empowering yet dangerous element in dewey s philosophy where man who has become unchained from the past is able to make greater leaps forward in his own invention whilst being blinded by his own hubris pragmatism bergson november 15 2014 november 16 2014 nonnaci bergson complexity creative evolution differentiation divergence duration elan vital idealism instinct intelligence interpenetration intuition life memory multiplicity perception realism space spirit time vitalism leave a comment bergson s philosophy distinguishes two forms of time which provides a counter argument to kant s free will as partly subject to causality kant along with most philosophers have adopted spatial or mathematical time which borrows from our intuitions on the divisibility of space time acquires discrete units and can be measured bergson argues that pure time or duration is both continuous and indivisible events evade comparison and so there neither can be mechanistic determinism nor teleology duration is initially described as qualitative multiplicity heterogeneous temporal as opposed to quantitative multiplicity homogeneous spatial a typical example follows the experience of interpenetrating feelings one feeling transforming into another which evade non conceptual comparison akin to the difference senses a lesser image is one of color gradient spectrum where different colors are represented but do not interpenetrate thus duration can be characterized by heterogeneous moments that blend or progress from one form to another it evades conceptualization as language imposes structures that demarcate categories and would separate duration intuition for bergson is the experience of entering into oneself sympathy it escapes the divisioning of things into parts and then the re synthesis into categories that only give relative knowledge regularized by our needs by entering into a thing a buddhist principle we are able to move between others through effort by sensing differences other durations this movement allows extremes in heterogeneity to be connected e g red to blue and thus unify dualistic positions the prolongation of past movement with the current moment bergson calls memory and equates with intuition or image image is a middle ground between material in realism and representation in idealism representation is a sectioning of the image for utility s sake whereas material lacks the power to cause representations the canonical example of memor...
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