miercuri, 28 noiembrie 2012

Note on Dissolution

The dissolution of a material thing means that its being as a whole is turned into pieces.

In front of the dissolution of a thing we say that it was that thing and that it does not exist further more, even if we have all those parts that constituted it as a whole.

And thus the lost thing is regretted.

There is not the same case with the dissolution of human ideals.

For the pieces resulted after they are broken down hold untouched the ingredients that makes them to be ideals. It is destroyed the concrete realization of ideals, but not the human resolutions, expectations, desires for achieving them. Human feelings concerning an ideal are preserved through their contribution to the personality of the followers of ideals.

The only effect of dissolution of an ideal is that all of those human feelings are revealed as disparate pieces. Since those pieces are related to a lost whole, someone may laugh at them, as it happens whenever one small thing tries to imitate a big one. It would be a contrary attitude to that of regretting lost things.

Usually, the unhappy dreamer does not laugh, but not because of his lost ideal. He is sad because when he has followed his ideal as a whole, he was building himself as a whole according to that ideal.

marți, 27 noiembrie 2012

Note on Awareness

If someone is fully aware that he has a limited life, it is not sure that he will try to live each moment of his life as intensely as possible. The unanswerable question ‘What I have to do?’ rises together with such awareness and often makes it inefficient.

And probably because the most certain realities cannot cause an action, but retain the man around them in a state either of prostration, either of delay.

For example, the most usual technical means of entertainment are all samples of what does really mean certainty, in spite of their complicated engines or functions, since certainty resides in the frequent and clear use of a thing. And many of them provide to their users various ways of delaying even the normal processes of thoughts and decisions.

The awareness of the brevity of life has the same consequences, though it should preclude any delay. On the contrary, it seems that when we keep some ignorance about the early end of life, we can live more efficiently.

For this reason, many preserve such ignorance by believing in an eternal life.

duminică, 18 noiembrie 2012

Avoiding Inner Tragedies

If a life tragedy is dragged inside, it almost loses its main feature of presenting itself as a decline from a past upright position.

To move a tragedy inside means to restrain the spatial area which is necessary for its development. That area is normally occupied by discourses which describe the tragedy, since the words describing it need to move from speakers to hearers in a spatial frame. It is a frame sufficiently broad for recording the collapse of those who are affected by tragedy, since any visible event occurs in the area of the large public opinion.

If we do not hastily conceive consciousness as a spiritual dimension of man, then we can see that the first contribution of the dragging a sufferance inside is the restriction applied to its extension. Given the conspicuous fact that the consciousness is confined to the limited area of our body, the tragedy has limited possibilities of developing as a passage from a state to another. The solitary individual has not sufficient space for making the comparison between the two states. Because no consciousness has the width of the public opinion which is eventually supported by a large number of bodies.

Therefore, many try to remake the absent public opinion by monologues or imaginary dialogues which imitate it. Such common attempt of not letting the tragedy to be an inner and thus a smaller problem is only partly justified by the strange appetite for tragedies. Mainly, it is caused by the fear of recognizing that a life tragedy does not really have a wide echo of our collapse. It rather inscribes itself along with our great achievements in the mute and meaningless course of our physical lives.

sâmbătă, 17 noiembrie 2012

Note on Substitution

A great part of psychological analysis is based on the idea that someone acts for replacing his real needs with other ones which are more easily or more conveniently fulfilled.

But such replacement does not appear as a by-product if we analyze the human beings deeper than psychology does.

Because behind of the movement of replacement is the state of being moved according to the natural place assigned to each being.

A human being which is assigned to a certain place, be it even his place in a family, will want and feel as his or her need all which that place exposes to him as a desirable thing. And in this respect, man does not differentiate from other kind of beings with a poor neuronal equipment, plants or animals.

In this case, the act of replacing a real need is in fact an achievement for making the man a distinct kind of natural beings. Thus, the acts derived from a psychological frustration are wrongly connoted with a negative meaning, since they contribute to the development of a distinctive natural genus.

vineri, 16 noiembrie 2012

War: Reasons and Feelings

The war or, in other words, the experience of bringing others to death and to endanger your own life cannot be understood by yourself more than the experience of your own death. And this personal experience of death never can be really understood, but only felt as a fear or a release.

On the contrary, if you are afraid of death, the death becomes even more difficult for being understood in its characteristic of being unavoidable.

For this reason, we fail to explain death by ourselves and leave it to be a subject matter of the science of biology.

The war as an experience akin to personal death follows the same pattern. It cannot be understood by those who wage it or suffer because of its cruel effects. All of them can only feel it and should leave its reasons to be understood in the frame of the science of political conditions of a nation.

Nonetheless, all of them can feel the war. And all are wrong when they take their feelings of sufferance or power as reasons for establishing the reasons of condemning or accepting the war.

A war is just or unjust only in respect of the interpretation of political conditions. It is just when the political order is endangered by enemies and their annihilation is the best solution. It is unjust when its fundamental purpose is the intention to affect the feelings of their enemies by making them to suffer (and this is the case of wars carried on against the civilians). And also, the war is unjust when it is a form of revenging feelings of sufferance by disregarding the political conditions.

duminică, 11 noiembrie 2012

Confused Sexuality

The opposite of sexuality is not the continence and its supposed purity, but the purity in discerning between the concerns for your own person and those for others.

Surely, because sexuality appears as a confusion in someone’s life. Thus, the individual intimacy is known from other contexts of life as a private affair and a subject of concealing from anybody else and still the sexual desire shows that intimacy has to be shared with others.

Moreover, the habit of helping others has nothing to do with the egoistical feeling of satisfaction which is implied by the sexual act, though, the closest relation between human beings.

When the sexuality is not clearly subordinated to a different kind of relation between individuals, it leads the human lives into a continual game of confusions. Thus, someone may misunderstand his or her personal interests through sexuality or may confound through it the real beloved persons.

And all these confusions are known as confusions only when someone tries to explain the unexplainable choices of his life concerning the relations with other persons. Until then, the confused sexuality replaces the purity of judging your life with the clarity of living as such.

sâmbătă, 10 noiembrie 2012

Note on Consolation

The consolation often presents itself as an art, because it requires creating something from a reality which completely disappeared.

In most cases, the exercise of the art of consolation is blatantly futile, since the great failures cannot be turned back

However, its futility is revealed only when consolation is not taken at its real value as an art. Otherwise, as any other work of art, it can appear just as an ugly or beautiful act.

A thrusting analysis of failures which does not admit any consolation counts as an allegation that our life has nothing to do with artistic activity, but only with the real facts.

But such belief is self contradictory. Even the realistic approach of life is the result of a previous inclination for real facts that has the same nature as the inclination for valuing the reality in an artistic manner.

joi, 8 noiembrie 2012

Note on Resignation

The resignation with unfulfilled goals of life and great failures in dealing with life cannot mean the acceptance of an empty space inside of our lives.

Because any resignation is in fact a way to move our look to other things than those which were unfulfilled.

And such move is caused by the precedent failure, so that we are in right to claim that our resignation is another way by which the untouched thing still works in us.

It works in the salient manner of resignation. A peaceful resignation which drives us to the smooth activities of daily life speaks about the compatibility between the unfulfilled goals and the simple life.

And there can be hardly found any supreme goal of life which cannot release the poor aspirant for comforting himself in trivial things. Therefore, there are not many reasons for worrying that we are forced to live an ignoble life if we do not touch our ideals. They always live with us among the trivial things with which give us consolation.

miercuri, 7 noiembrie 2012

Note on Social Responsibility

The social responsibility always appears as a different kind of debt than others to which we are accustomed.

For instance, we know how to pay different financial debts, because we are still apart from them. Such debts allow us that difference which is necessary for thinking about the proper manners of paying them.

Even the religious duties are easily fulfilled as long as it is presupposed the sharp difference between believers and God. The abundance of rituals proves that humans rejoiced their difference from gods and freely created intermediate links to them.

Meanwhile, the social debt or responsibility disregards any interval for the individual freedom. Thus, when we are called for fulfilling the parental duty, we are not awaited for thinking about parenthood. It is already expected that we will act as parents. Likely, our duties as citizens are to be fulfilled by us as ones who are already citizens.

In this way, the individual must ignore his proper ways of viewing the social identity and often is obliged to borrow the models of other individuals. Such models of responsible citizens make the social responsibility more oppressive: it is not only the difficulty of fulfilling one particular duty, but also that of matching ourselves with a lot of supposed responsible models.

luni, 5 noiembrie 2012

Note on Self-Diagnosis

The habit of waiting from other persons diagnostics for our psychological disorders might make someone who is fully aware of his sickness to imagine his consciousness as a kind of a judge of his state.

In this way, the consciousness would be merely illusory out of the disorder it recognizes. At the same time, it is placed at a long distance from that disorder, so that its closeness to the sickness becomes inefficient.

The result is a continual delay in acting against the psychological disorder. It is simply named, being a matter of proud to call it with a fairly scientific name or to describe it with insightful details.

Moreover, the achievements in amateur diagnoses gradually develop the belief that the observed disorder is in fact a source of improvement for our personality.

Note on Social Anxiety

The social anxiety does not necessarily come from someone’s unfit character for living inside the community.

In fact, there are two more important causes: the lack of skill in playing the game of social life and the absence of the disposition of playing it.

It is a game because the social life offers a span of possibilities and it never guarantees for the success of their achievement. There is always presupposed an amount of risk and any failure points to the fact that it does not exist a stable and reliable social life, even if we grow up with such belief (Who would learn to speak if there would not exist the firmest belief in a stable social life which expects this skill from us?).

Against the disposition of playing such game lays our own physical life. Our body continually exists with no delay or risk of failure, excepting the risk of dying, which is rarely felt in actual life.

If we strengthen our personality as much as it is our physical existence (without dramatic changes or deviations), then we are less glad for playing the game of social life. 

vineri, 2 noiembrie 2012

Personal / social identity

The problem of personal identity is really a problem when you have not any reason for claiming yourself a definite identity, especially in the social context.

For a real problem is only one that leaves just a tiny space for escaping from an obstacle or difficulty. And those who have a comfortable and definite social status leave in fact a little space for doubting their identity.

The problems of personal identity circles the questions: Am I a soul or rather a body? Am I an eternal being or mortal as any other animal? Am I a moral person or not?

A priest, preacher, or teacher of morality is already someone who has a clear identity and his answers to the previous questions cannot be trusted, since we have serious reasons for doubting his sincerity in putting them.

Meanwhile, those who have not a social identity rather feel those questions than think of them. Thoughtful and introvert persons have not such identity. They are felt because each question seems to accuse them for their incapacity of creating a social identity. In virtue of this feeling, their answers would be worth of being listened, in spite of the common despise for any unfitted persons.

However, it is a painful experience to confront an accusation and, for this reason, many spare the questions and refuse to formulate answers by preferring to trust in the answers given by those who did not really questioned themselves about identity.