entry #6: bad faith

Sartre mentions "bad faith" as the disillusioned idea that one can appropriate, or assign a sense of their own self. In 'Being and Nothingness,' he explores this idea further by pointing out that we can never truly glimpse ourselves the way others do, or, that we cannot view what we project onto others. To some extent I believe this is true, as I have found myself desperately trying to be validated as a human being by other people in my life. However, it is possible to exude a sense of self that you are aware of. In other words, it is possible to have an accurate self-image, and to feel at one in your own skin. This does not necessitate the existence of another to recognize it.

entry #5: gender construction

in The Data of Biology, Simone de Beauvoir examines the biological differences between the two sexes, which are rooted largely by environmental, social constructions. She uses the example of insects, in that their social and physical environments determine, to a great extent, their sexual identities. Similarly, men and women of the human race are deemed "feminine" or "masculine," not necessarily based on anything biological, but on how society views them. I think this applies to many instances of human interaction, such as stereotyping. Many characteristics are frowned upon when the "wrong sex" exhibits them, such as an ambitious, cut-throat business woman, or a man who weeps uncontrollably at the opera. I find that gender and its associated roles arise purely from these social constructions, where the sex plays a smaller role.

entry #4: Feenberg on technology

Perhaps Feenberg, Heidegger and others who study the philosophy of science have an interest in this realm because it is a phenomena which appears to be progressing and inflitrating itself exponentially in our lives. As Heidegger asserts in his inquiry, the development of technology alongside our acceptance and participation within it requires the process of "preparing a free relationship to technology." As Feenberg drew from Heidegger, the instrumentality of technology raises issues of how we can justify using the planet's natural reserves for developing technologies which will eventually be impossible to live without. As a university student, I was forced to purchase a computer in order to keep up with the accelerated flow of information, and cannot fathom writing an essay out by hand or not using the internet for research. Heidegger claims that we need to be aware of our responsibility in this newfound area of human activity, and to realize our indebtedness as a result of our endeavors. In some ways this is reminiscient of Nietzschean form of guilt, in that we take from the earth and "re-order the world" in such a way that we need to break away from our dependencies and form a free relationship with technology, as Feenberg discussed.

entry #3: Nietzsche's joyful pessimism

As a child, I was constantly railed on by my parents and friends that my pessimism wasn't going to take me anywhere in life. Yet I like being pessimistic! I cling to those who are pessimistic around me, for we perpetually challenge ourselves and refuse to simply accept any form of indoctrination. Pessimism is thus integral my own personal philosophy. The acceptance of one's existence, according to Nietzsche, depends on our will to "grasp the nature of the world" around us. In this sense, I can subscribe to his "joyful pessimism" because pessimism is the act which prevents the ready acceptance of unchallenged beliefs. Coming to terms with one's own existence, or affirming existence in general, necessitates a critical outlook on the world in accordance to perspectivism. Furthermore, the pessimism required to affirm existence is an objective endeavor in the sense that we should not get 'too attached' to this self-reflection of our own existence, because it becomes enshrouded by bias. This is somewhat reminiscient of Kierkegaard's conception of the existing spirit, in that coming to terms with human existence transforms it into an indifference.

entry #2: what is life?

Attempting to define 'life' lends itself to some problems. Generally a 'life' describes the progression, or the stages of maturity which all living organisms are subject to, regardless of species. As Hegel asserted, life carries the germ of death with it; the two are inexorably bound in that they define each other as opposite entities. The fear of death for human beings may be, in my opinion, attributed to the unknowns once we die, thus we continue living with our miseries and diverting them until our time to "shuffle off this mortal coil" has come. I cannot say that fear is an underlying emotion I harbor; I hate the predictability of the situations I often find myself in, and ultimately would desire to lead a random life in which I would be continually surprised. However, I can say that I fear anguish, and not fear itself, much like people confuse the fear of falling from great heights with the pain of landing on the ground.

entry #1: what is happiness?

I do not believe that 'happiness' is defined or characterized by having no misery present in one's life, although misery is critical in conceptualizing the notion of 'happiness' by juxtaposition. Perhaps it is a little morbid, but in my own personal experiences I have found more misery in having no challenges, no difficulties to overcome. There is a certain comfort I find in pining and wasting away for someone, rather than suffering through some big, dumb, static happiness. I suppose that this relates to Kierkegaard's conception of human beings as a "process," in that I search for ways to change myself. Pure, unadulterated happiness cannot be sustained because people lend themselves to their own problems and consequences. However, I will not succumb to bitterness and cynicism completely; happiness to me is like a kind of satisfaction that is possible, even though it is scattered and ephemeral by nature. It is a temporary diversion from our anxieties, a form of ecstatic relief. Yet its fleeting nature is significant because only then is it as intense and in that it shows its contrast to other, more indifferent human emotions.