Sunday, December 4, 2011
Taxonomic Landscapes
Sunday, October 23, 2011
Into One-Another
“Each life experience, each insight into the world takes place and is substantiated by the body. Love, pain, hunger, disgust cannot be conceived. Rather, they penetrate us with a force that is inconceivable. The capacity to sympathize or empathize, to share in somebody else’s pain, is contingent upon one’s own suffering. Yet the consciousness of corporeality also harbours the fact of death, which is beyond experience and yet inscribed upon our lives from the very beginning.”
Saturday, October 22, 2011
Reified
“The role compensates for a lack: ultimately, for the lack of life; more immediately, for the lack of another role.”
The MBTI (Myers-Briggs Type Indicator) recognizes 16 separate personality types based on Jung’s four mental functions; sensing and intuition, thinking and feeling. The ability to detect a person’s inferior functions is the decisive step in determining the personality of an individual. Consequently, these aspects of one’s personality are thus regarded as “underdeveloped”. From a social perspective, a person suffering from an underdeveloped personality experience difficulties in fully adapting to social situations and has as of yet to learn how to fully integrate into society by way of behavior, thoughts, feelings and self-expression.
These inferiorities are discerned by applying a general cultural framework; the collective unconscious. The archetypes from which our culture stems from are abstract formations relating to an underlying cultural concept which inevitably manifest themselves in our everyday lives. The individuation process, that particular process where we accustom ourselves to our environment by sensing what individual qualities are promoted and which ones are scorned, is our way to come to terms with ourselves within the boundaries of the archetypes bestowed upon our lives. By unconsciously compromising our personalities we set in motion a complex psychological role playing game in which we repress certain aspects of our personality to experience successful integration within our environment. In short, we learn to fool ourselves by forcefully regressing our personalities only to act according to specific roles.
These roles have come to be the sole ground for all human relations and the only way for us to define ourselves. We act not according to who we really are but by what role society lends us. We learn to suppress our tendencies in order to condition ourselves for society. This sickening act of self-betrayal, the individuation process, is the only way which allows us to construct ourselves as an indivisible unit within our cultural boundaries. However, as soon as we allow ourselves to be surrendered by public opinion, afraid to step aside to judge our actions independently, instead succumbing to the path of least resistance, we forfeit all chances of individual development.
The yearning for true individuality is an ongoing process during our whole lives but only in certain pivotal moments does it evolve into an act of pure survival; when the ground on which we lie crumbles and we are forced to change perspective (which occurs for some sooner rather than later in life - for some not at all) we are thrown out of the zone of comfort within our current role and we desperately yearn to claim our individuality once more. In this struggle to find true personality some might might once more take refuge in the conventionality of compromising individualism in favor of the societal role play, an irrational albeit unconscious decision – and we will yet again find ourselves established on slowly disintegrating ground.
When adhering to the roles set by current society we lose all individuality. Our values become muddled, our thoughts become an external abstraction instead of an inherent feature by which we rationally lead our lives and we experience reality as a distorted entity into we are not yet fully integrated; we adapt to the order of things, we yet again make ourselves Others by means of adaptation. Recognition by society becomes the highest goal. The individual sets aside all inner longings and is once more faced by the endless struggle of impoverished reification. “The role is the self-caricature which we carry about with us everywhere, and which everywhere brings us face-to-face with an absence.”
Thursday, October 20, 2011
We are Others
“For me to be at ease, I must have open space […] I must have the freedom of my space.”
To have not reflected upon that which has turned our lives into a machinery results in us becoming more enveloped in this materialistic spiral of self-treason and lies. Modern man, that much used idiom, fights an endless struggle against the gadgets which defines our actions; we have tried to externalize our abilities in the mechanisms. These mechanisms, however, are pivotal materialistic icons of our civilization. Internet, the technology which was once thought to enrich our social relations has in reality turned out to be an evolution of the social inequalities of our time.
Modern technology has in itself created a bureaucratized hierarchical system that has come to define modern interrelations between man. When yet unrealized, the potentialities of our relatively new communicational capabilities seemed to stand ground in the battle against social injustice; in a world where everyone has a voice and all of us are able to fully express ourselves in a neutral space, man becomes free. Man would no longer be bound and judged according to our economical status or social situation. All are free.
Internet, that interstitial space of contemporary reality, has in itself become entangled in the bureaucratizing modern civilization. It is no longer the exception to the rule but a further evolution of the social strata that have always been part of human coexistence; it has succumbed to the prefabricated trifles and depersonalized space of fruitless communication. All of us have become the voyeurs of our lives, we’re struggling the same battle only on another battlefield, where we are judged by the faces we put on. On this battlefield of social relations all our decisions are in the hands of the endless homeostatic mechanism according to which the exchange of deference of humiliation is the name of the game. Isolation succumbs us and in the density of the crowds we find that emptiness overcomes us.
Thursday, March 31, 2011
Farewell Transmission
After meddling with overtly theoretical posts, I’ve decided to come back to earth by starting to write not of the psychological obstacles standing in the way of psychological development. Instead, I will pursue ways of making changes to my current way of life. The reason is that, for the last couple of months, I’ve been losing touch with the guiding light of morality and I’ve been consciously hiding behind the veil of ignorance, apparently unwilling to make change happen in my day-to-day life. Therefore, I’ve decided to finally get back on track – and blog about the process. Not only will this allow anyone to see through any lies I might be telling myself in this (perhaps a bit naïve) pursuit of mine.
The first step is, naturally, to find an area which I feel might be in need of perfection. This is also the easiest step. Equally important, though, is to have a clearly defined strategy as to how to approach my current wrongdoings. I am not in the clear as to what strategy to implement, so I decided to figure out my views of the two polar opposites within this category;
Incremental Change: To take small steps which may finally lead up to a major readjustments of living habits. This might be the most realistic way of approaching unhealthy habits. However, as I’ve struggled to become self-aware during these few years of living that I’ve experienced, I’ve come to realize that incremental change certainly won’t take me anywhere. Henceforth, the strategy with the highest likelihood to succeed is…
Radical Change: Some people would describe it as “purging”, but radical change gets rid of every kind of step-by-step process and deals with the problems head on; the process is also the goal. If one decides to make a change, why not do it straight away?
Is radical change only for the stubborn people? Does it presuppose that the people implementing this strategy already have dealt with the psychological obstacles before taking real action? I would say no. Why?
Humans thrive on their habits and the illusion of security they give us. People will always be afraid of change, be it positive or negative, unconsciously or willingly. Are we not, by trying to change incrementally, giving in to our habits and therefore feeding the hand that eventually will pick up that axe and decapitate us? I want to be free of my reliance on habits, not gradually create new ones to satisfy my id. By fully giving up my former habits, or being thrown to the wolves (whatever you prefer), I imagine myself being able to fully control myself. Gradually creating new habits means that one will always rely on the habitual stability it brings – and letting go of the new habits will be as hard as letting go of the old ones.
So, a couple of paragraphs later, what have I achieved? Nothing. I am still lurking about in the limbo of theoretical decisions. As long as I allow myself to wait in this grey zone of passiveness, my life will be no different and I will still be living the biggest paradox of all; the life as my own subordinate. What, then, is the next step?
Radical change.
Sunday, January 2, 2011
The Past Didn’t Go Anywhere
Every moment we experience, be it eating an ice cream or finding what we believe might be true love, will inevitably be colored by the shades of our past. We can never be more than the sum of our previous experiences; the predicament of reality. In our endless struggle with coming to terms with the past we disassociate with ourselves, becoming ghosts of our former selves. The disassociation with our true identity creates a breach between our inner selves and the outside world. When we cannot allow ourselves to admit the past, we can never truly experience the now as we have lost our frame of reference. What is left are moments derived of true meaning; a shallow, emotionless frame.
There is no such thing as a past, present or a future self. The self is in a state of eternal becoming; the past, present and future is in a constant state of flux dependent on one another for their existence. Our sense of identity is found within this flux. What has been done by us at any point in our lives will be done endlessly throughout the rest of our lives. It has inevitably shaped our personalities and will therefore color our perception of reality. Without our history, we are not more than atoms floating around in a hollow existence devoid of meaning. How can we let go of our past when it is the only thing that defines us?