“Being and Nothingness” by Jean Paul, taken from the book Being and Nothingness. Jean Dean claims that Being is existing. Since being manifests to everyone, there has to be a manifestation of being as well. The theory of being is too large from our point of knowing that we don't see what its true meaning is, but like most things being must have a counterfeit which is Nothingness, Jean also claimed the idea of Nothingness meaning NOT. Nothingness has no being and can manifest itself to idea of being. Nothingness can turn any being or perpetual reflection of any sort out of existence. Jean shows a deeper meaning of the Idea of being and Nothingness, to understand his theory it must be viewed from a different perspective like viewed from another …show more content…
This means that it doesn't simply refer to the beings itself as cons normally would. But it is this self. Its entire itself with the infinite reflection that defines itself as an identity. So as jean said “being is what it is, Whereas being-for-itself is what it is not but has to be.(281)
Jean later on the book moves on to talk about nothingness. Jean describes as nothingness as not. It has no type of being. Meaning it has to aspect of any sort of being. it s hard to wrap your mind around this but without nothingness there wouldn't be nothing as beings. One can not exist without the other. Jean later says “ because nothingness resides in man-and only in man- he can never be identified with himself” jean said this to show and explain that we as beings can never be content there's always changing ideologies,perspectives, interests, and etc, that we can never be satisfied we are always looking for something better. As beings we are separated from self by nothingness.as man we have nothingness with himself, that nothingness can separate us from present all the way to his past. Nothingness could be said
Man's Search for Meaning is a book written in 1946 by Viktor Frankl. Frankl is a holocaust survivor who elaborates on his experiences of being an Auschwitz concentration camp inmate during World War II. Being that Frankl is also a trained psychologist, he goes into detail about his psychotherapeutic method, which involved analyzing a purpose in life to feel positively about, and then imagining it being reality. According to Frankl, longevity was explained by the way a prisoner imagined how the future affected his durability of life. The book proposes to answer the question "How was everyday life in a concentration camp reflected in the mind of the average prisoner?" Part One establishes Frankl's dissection of his experiences in the concentration camps, while part two touches on his theory of logotherapy.
One cannot be obedient to one’s power without being disobedient to another. In his article, “Disobedience as a Psychological and Moral Problem,” Erich Fromm argues people obey authority to feel safe. When one obeys, they become an ambiguous part of a whole, no longer accountable for actions or left on their own. In Ian Parker’s article, “Obedience,” analyzing Milgram's experiment, he claims people obey orders when there is no second option. According to Parker, if someone obeys an order, but there is no alternative, their accountability is lessoned. The two articles can speak to the tomfoolery that takes place in the motion picture, Mean Girls, which highlights a typical high school under the regime of the queen bee, Regina George, with her followers Gretchen Weiners and Karen Smith; the regime is usurped by a new girl, Cady Heron. Under the scope of Parker and Fromm, it can be argued that Gretchen was not disobeying Regina when she realigned with Cady, but actually remaining obedient to the social order of high school.
Though described as “dull in his invented hide” (28) by “Uncle Tom in Heaven,” Zero is actually quite complex in his desire to articulate his ideas about his brief life with Susan and his life eternal. His complexity is compounded further by his paradoxical nature, especially his simultaneous existence as a “real” man and as a fictional product of Susan Smith’s brutal imagination. As an eternal symbol of the oppressed and abused, he could be said to maintain a symbolic reality regarding the existence of external forces acting against the oppressed, stripping them of the extent of their free will.
The fact that the narrator has been given a new identity and is not sure which one is himself means that the he has no identity at all: “I would do the work but I would be no one except myself--whoever I was” (303).
things. In Part 4 of the book he explains the philosophical basing (the meditations) for
“Form is emptiness, and emptiness is form” can be understood as being empty of a separate and independent self. In addition, Thich Nhat Hanh puts a positive spin on emptiness...
Heideggers Conceptual Essences: Being and the Nothing, Humanism, and Technology Being and the Nothing are the same. The ancient philosopher Lao-tzu believed that the world entertains no separations and that opposites do not actually exist. His grounding for this seemingly preposterous proposition lies in the fact that because alleged opposites depend on one another and their definitions rely on their differences, they cannot possibly exist without each other. Therefore, they are not actually opposites. The simple and uncomplex natured reasoning behind this outrageous statement is useful when trying to understand and describe Martin Heideggers deeply leveled philosophy of Being and the nothing. Lao-tzus uncomplicated rationale used in stating that supposed opposites create each other, so cannot be opposite, is not unlike Heideggers description of the similarity between the opposites Being and the nothing. Unlike Lao-tzu, Heidegger does not claim that no opposites exist. He does however say that two obviously opposite concepts are the same, and in this way, the two philosophies are similar. He believes that the separation of beings from Being creates the nothing between them. Without the nothing, Being would cease to be. If there were not the nothing, there could not be anything, because this separation between beings and Being is necessary. Heidegger even goes so far as to say that Being itself actually becomes the nothing via its essential finity. This statement implies a synonymity between the relation of life to death and the relation of Being to nothingness. To Heidegger, the only end is death. It is completely absolute, so it is a gateway into the nothing. This proposition makes Being and the nothing the two halves of the whole. Both of their roles are equally important and necessary in the cycle of life and death. Each individual life inevitably ends in death, but without this death, Life would be allowed no progression: The nothing does not merely serve as the counterconcept of beings; rather, it originally belongs to their essential unfolding as such (104). Likewise, death cannot occur without finite life. In concordance with the statement that the nothing separates beings from Being, the idea that death leads to the nothing implies that death is just the loss of the theoretical sandwich's bread slices, leaving nothing for the rest of ever. The existence of death, therefore, is much more important in the whole because it magnifies the nothing into virtually everything.
Existentialism is a philosophical movement rooted in the work of the Danish philosopher Søren Kierkegaard, who lived in the mid-1800s. The movement gained popularity in the mid-1900s thanks to the work of the French intellectuals Jean-Paul Sartre, and Albert Camus, including Sartre’s Being and Nothingness (1943). According to existentialists, life has no purpose, the universe is indifferent to human beings, and humans must look to their own actions to create meaning, if it is possible to create meaning at all. Existentialists consider questions of personal freedom and responsibility.Existentialism, better classified as a movement rather than a doctrine of philosophy, emerged in the mid to
Descartes’ epiphany of “I exist, I am” was the catalyst for the exploration of the issues he discusses in Meditations. Although I find problems in some instances of his reasoning, I realize that he has provided answers through his Method of Doubt that have endured the ages and allow us to continue to ponder their truth today.
With nonduality is how one sees the self and reality of pure consciousness, the perception of “physical” and “non-physical” matters; with nonduality is more of not physical, body, nor mental, mind, but
(5) Jean-Paul Sartre, Being and Nothingness translated by Hazel Barnes(New York: Washington Square Press, 1956), pp 432-434.
Ross, Kelly L. "Existentialism." The Proceedings of the Friesian School, Fourth Series. Kelly L. Ross, Ph.D., 2013. Web. 25 Nov. 2013.
By inserting nothingness, he means that we can turn the facticity into "nothing," and then give it a meaning all of our own making in order to make the most out of our situation and optimize our goals.
One of the aims of Being and Nothingness is to describe consciousness, or human subjectivity. Sartre distinguishes two different modes of consciousness in order to accurately describe human subjectivity. These two modes are being-for-itself and being-for-others. Being-for-itself refers to a transcendent conscious being (Oaklander, 238). Transcendence is the antithesis of facticity. I will describe facticity first, in order to make the concept of transcendence more tractable. Facticity denotes the concrete details of the subject’s being including past decisions, plac...
We 're nothing, but we 're everything. There is nothing in everything and everything in nothing.Life means nothing. Only something for those who think it means something.We 're innately nothing. Life is meaningless. I see all aspects of life as negating. Death is life 's way of saying you can have a nice sleep. Despair at its highest point is somewhat of a challenge. But on the other hand life in general has no intrinsic...