On "Seinfeld" and Nothingness

On "Seinfeld" and Nothingness: As the predominant sitcom on American network TV (NBC) in the 1990s, Seinfeld was largely a show about nothingness. But nothingness is something. And to that point, nothingness can be defined within a spectrum of things, mostly minutia. Perhaps Seinfeld was at its best when minutia (or trivial details) became prevailing motifs/themes in any given episode. With episode titles like "The Parking Space" and "The Gum," Seinfeld was still able to maintain a full story (with sub-plots and counter narratives) on what would otherwise be considered trivial matters. If anything, the show teaches its audience that human existence really does center on the "little things." Whether it's a trip to the post office or a phone call to order Chinese food, individuals are conditioned to believe that such events are relatively meaningless in the grand scheme of their lives. Yet if taken personally enough, that phone call to order Chinese food could quickly contain infinite meaning (especially if you have to make an existential choice between "Wonton" and "Hot and Sour" soup when you have a peanut allergy).

On Kierkegaardian Absurdity and Insanity

On Kierkegaardian Absurdity and Insanity: On October 16, 1843, Kierkegaard published three separate works. One of the books published was Repetition and another was Fear and Trembling, which is perhaps Kierkegaard's most well-known work. In many respects, neither book has much in common, except when referencing ideas like absurdity and insanity. If when Abraham took Isaac up Mount Moriah to be sacrificed (at God's command) can be considered a definition of absurdity, then Fear and Trembling was spot-on with its discourse. And if repeating the same process/steps (as the Young Man did) while expecting different results is a definition of insanity, then Repetition has certainly made an indelible philosophical mark. For Kierkegaard, who tried to determine whether repetition actually existed in the world, the process of repeating something served as a vehicle to "eternalize" what would otherwise be temporal. He also connected this idea to another concept which he referred to as the "Knight of Faith." Because Kierkegaard's conception of Faith is partially rooted in both absurdity and insanity, it only seems fitting that Abraham and the Young Man act as Knights of Faith in their respective books. In short, the Knight of Fight is a paradoxical individual who "gracefully embraces life" on one hand, and places infinite trust in the possibility of divine salvation on the other.

D O U B T

D O U B T: When French philosopher René Descartes published Meditations on First Philosophy in 1641, he helped establish the rationalist ideology of foundationalism. As a distinct school of thought in Western metaphysics, foundationalism purported that all beliefs must be justified in order to be considered valid. And justification of a belief only occurred in two ways: first, by existing independently of other beliefs, i.e., a belief that falls outside the realm of existence, and second, by being derived from other preexisting basic beliefs. Perhaps the most famous basic belief that Descartes derived from his methodology of doubt was Cogito ergo sum or "I think, therefore, I am." As a self-evident axiom, this phrase effectively captured the true essence of Cartesian doubt, which by definition, meant ridding oneself of all the opinions that one had acquired over time and starting anew with a basic (foundational) belief system. Like Immanuel Kant, who came about 150 years later, Descartes primarily concerned himself with how human beings acquired knowledge (epistemology). Was it merely through sensory perception (sight, smell, sound, taste, and touch)? Or was there something more empirical to the knowledge acquisition process? In his Philosophical Fragmendts (1844), Kierkegaard criticized Descartes' Cogito as presupposing the logical idea of existence. In short, he believed the phrase should be reversed: "I am, therefore, I think."

QUESTIONS!!!

QUESTIONS!!!: Do I exist? How do I know I exist? Why do I exist? What does it mean to exist? For what larger purpose(s) do I exist? When will I not exist? Does existence precede essence? Why is existence temporary? How does existence relate to Faith? Will the length of my existence heighten or lessen my Faith? Is Faith without works dead? Will Faith alone (sola fide) bring my soul to eternal life? What is the soul? Does every body possess a soul? Do animals have souls? What happens to the soul upon death? What if I doubt the existence of death? How does doubt affect my Faith? Is doubt the origin of wisdom? Does doubt beget sin? Does doubt lead to despair? How does despair prevent me from 'dying the good death?' Will despair lead to revelation? Is revelation the origin of wisdom? Does revelation beget conversion? Is conversion the final determinant of salvation in the Faith-building process? What have I become? ---------------------------------------------------------------------- Am I dead? Does God exist? No, He is eternal.

Nietzsche's 'Ode to Eternity'

Nietzsche's 'Ode to Eternity': At two distinct points in Thus Spoke Zarathustra (1883), Nietzsche offered an ode to express his love of eternity. It went as follows: "O man, take care! What does the deep midnight declare? I was asleep - From a deep dream I woke and swear: The world is deep, Deeper than day had been aware. Deep is its woe; Joy - deeper yet than agony: Woe implores: Go! But all joy wants eternity- Wants deep, wants deep eternity." For Nietzsche, eternity was the only 'woman' he ever loved. And through Zarathustra's futile attempts to find the Overman (Der Übermensch), Nietzsche conveyed his philosophical doctrine of eternal recurrence. Rooted in the idea that science had already determined time to be cyclical, eternal recurrence was a wholly Romantic doctrine. It longed for simpler times when both lies and truths were obvious to the common man. And likewise, when relativism served no legitimate purpose in the development of national cultures. But as German-American existentialist philosopher Walter Kaufmann discovered, Nietzsche's 'Ode to Eternity' was eerily similar to Friedrich Schiller's "Ode to Joy" (Ode an die Freude), which placed man's earthly sufferings and God's eternal rewards at the center of its poetic thrust.

Our Best Days

Our Best Days: Some might say our best days lie in front of us. But do they truly understand what lies behind us? The best days of Western civilization have passed. When sailors enjoyed limitless views from the tops of ships' masts. Call me nostalgic! Call me sentimental! Call me what you will! At least I will not be medicating my unfulfilled hopes with a green and white pill. It's practical to be realistic and reasonable to be pessimistic. For idealism, in the long run, only makes you caustic. Disenchantment and disillusionment are patently creative forces. Just look at how most existential philosophers choose to frame their discourses! Yet there is serious peril looming on the horizon. And it's not something you can fix with a phone call on Verizon. There will be days of grief and days of strife. The kind of utter confusion which makes you question the general purpose of life. But if we face our future with cautiously optimistic outlooks, then we might as well refocus our collective attention on those grand old Bible books. Because the stakes are too high and we have too much to lose. Unless, of course, you're one of those who fails to choose...

Existentialism in Trainspotting

Existentialism in Trainspotting: As a philosophy, existentialism is purposefully ambiguous. It seeks to emphasize the primacy of individual choice, and that, through choice, individuals can either add or subtract meaning in their lives. External forces acting on individuals are important, but an individual's existence ultimately cannot be defined by them. Thus, if individuals are the final determinants of giving their lives meaning, then they ought to scrutinize deeply their choices. Yet there are elements of transience and permanence in existential philosophy that manifest themselves lucidly in the industrialized world. These elements are certainly present in the hobby of trainspotting. For example, when a train passes a trainspotter, there is a unique self-reflective response that occurs in which the trainspotter realizes the transient nature of his existence on Earth. But through the use of a camera, the trainspotter is able to create an aura of permanence from his particular vantage point. So whereas the train represents the impersonal passing of time, the trainspotter signifies the personal supplier of meaning to the event. And at bottom, existential philosophy is only meaningful if one takes it personally.

The Irrational Man

The Irrational Man: Have not you heard of that irrational man who in the bright morning took up his pen and wrote about the existence of God? Call him a theist! Call him irrationally pious! Call him what you will! But God knows that only irrational men understand the true basis for Christian worship. Some might say prayer is merely a form of lip-service to God. Some might say God is dead. Some might say religion is for those who do not possess thoughts of their own. Well, according to that primordial Frenchman, Pascal, 'the heart has its reasons, of which, reason knows nothing.' The idea of God resides deep within our collective unconscious. Besides, is not there an absolute dependence upon something higher than ourselves? How do you explain the very nature of your inner-most Being? Reason gets you far, and the "will to power" (Der Wille zu Macht) gets you even farther. Yet it is the soul that ultimately pushes you above and through to the next life. Comprehending the soul means understanding resurrection. Death is not the end. There will be times of doubt and pain. And when the hand of death is approaching, be not afraid, for eternal bliss lies just beyond its touch.

Against Boredom

Against Boredom: Amen, amen, I say to you. For what would Christ do? Would He save you from becoming one of the dead? Perhaps that is all in your head! Maybe it is better to focus on this life. Of course, you could always end it with a knife. As Nietzsche once wrote, "Against boredom, even gods struggle in vain." It's that feeling when everything becomes one and the same. Is not Christian love the product of fear? That question will certainly provoke a sneer. The image of Christ on the Cross surely proves that question wrong. And it even makes the laundry list of complaints by atheists not-so-long. Yet whenever I look at my watch, I see my life slipping away. I hope I do not expire today. But there is one thing I would like to do before I go. And that is simply to take it slow. With one life to live, unless you are a Hindu. It can very easily turn into absolute poo. Yet I cannot afford to let that take place. For if I do, I will be on my way to Hell with great haste.

John-Paul Sartre and Sickness

Jean-Paul Sartre and Sickness: Classically absurd and yet classically French are two characterizations often attributed to Sartre's first novel Nausea. Published in 1938, it is widely regarded as a quintessential work in existential literature. In fact, the protagonist, Antoine Roquentin, finds it increasingly difficult to define himself as a human being in the circumstances surrounding modern life. He is eerily similar to the protagonist, Holden Caulfield, in J.D. Salinger's The Catcher in the Rye (1951). Roquentin sees other people living according to the way in which they perceive themselves in the mirror every morning. The superficiality behind such actions truly starts to affect him in a nauseating, albeit existential, fashion. So what is the cure to this nausea that masquerades among inanimate objects and presents itself on the breaths of other people? There is no cure. People like Roquentin try to seek refuge in the domain of their inner Selves; however, that just leads to more sickness. Perhaps Sartre said it best when he stated that "Genius is what a man invents when he is looking for a way out." This statement surely encapsulates a variety of sentiments echoed throughout existentialist literature. And even Sartre himself refused to be labeled anything other than a pure exception, as he declined the Nobel Prize in Literature in 1964.

The Street Light

The Street Light: There is little doubt regarding the importance of electricity in the industrialized world. It powers our lights, computers, televisions, refrigerators, and even toilets. Yet one cannot help but wonder about the potentially harmful environmental effects that the production of this electricity holds in store for future generations. For example, when a person walks into a bathroom and finds an electric-powered hand dryer, one might think that by not using a paper towel, he is saving a few trees. Upon further investigation, however, this person will discover that the energy required to operate that hand dryer is on par with the logging of a few trees. The point being, man encounters a seemingly lose-lose situation when he attempts to come to terms with his sophisticated, postmodern way of life. A solution to one problem only precipitates another problem further down the road. On a philosophical note, though, the street light offers a rather majestic image to the postmodern eye insofar as it encapsulates and symbolizes the effort by mankind to light the ever-darkening path of progress. And as Louis Brandeis once said, "electric light [is perhaps] the most efficient policeman."

Neither/Nor

Neither/Nor: No matter how one analyzes the mystery of life, it always comes down to choice. For some people, especially those living under destitute conditions, it becomes difficult to see how free will and the act of choosing play an integral role in their lives. Like the ominous hole pictured above, which ironically enough is the entrance to the radioactive waste site known as Yucca Mountain in Nevada, Christ tells us that many will strive, but few will enter the kingdom of life everlasting. And much like the narrow door to salvation, one must at some point loathe not only his own existence, but also every person and thing he encounters. This kind of elemental despair is important for it constitutes the first step in a Faith building process that ought to continue throughout life. When faced with a challenging decision, man should be adamant in saying that he wants neither to make a choice, nor to deal with the consequences of not making a choice. Yet choosing not to choose is the greatest risk of all. Therefore, employ the divine right of free will appropriately and never under any circumstances decline to exercise it.

On the "Land of Confusion"

On the "Land of Confusion": And hence, I ponder, what is the land of confusion and where does it exist? The land of confusion is a place characterized by bitter political partisanship, mass consumption, deindustrialized cities, overpopulated towns, rising costs of living, environmental neglect, out-of-control inflation, and high unemployment. With all of these negative "things" working against humanity, it makes one ask why. Why birth? Why money? Why cars? Why planes? Why trains? Why boats? Why clothes? Why washing machines? Why food? Why drinks? Why music? Why dance? Why drugs? Why fashion styles? Why sex? Why computers? Why logic? Why math? Why science? Why cancer? Why suffering? Why pleasure? Why history? Why memories? Why vanity mirrors? Why highways? Why trees? Why animals? Why life? Why humans? Why fish? Why water? Why recreation? Why sports? Why Renaissance art? Why entertainment? Why hamburgers? Why rush hour? Why countries? Why nationalism? Why languages? Why backyard barbecues? Why televisions? Why shave? Why haircuts? Why Church? Why religion? Why schools? Why jobs? Why marriage? Why children? Why family? Why friends? Why lakes? Why oceans? Why rivers? Why mountains? Why Earth? Why Sun? Why Moon? Why space? Why death? Why Resurrection?
-------------------------------------------------------------------------------------------------- Why not?

On the Eternal Return

On the Eternal Return: And hence, I say, the eternal return marks a fundamental feature in all forms of life! It is a process whereby man will ultimately return to the place from which he originated. This process is characterized by things endlessly repeating throughout time. The roots of such a concept can be traced back to the days of ancient Greece in which the Pythagoreans sought to examine the possibility of the universe as a finite entity. For the most part, the Pythagoreans believed that the universe contained a limited amount of matter. As a result, they concluded that it could not be expanding continuously. Today however, modern physicists like Stephen Hawking assert that the universe is constantly expanding. Aside from the scientific implications of eternal return, Friedrich Nietzsche brought an entirely literary perspective to the doctrine. On the whole, he claimed that time is merely a construct of the human intellect, and therefore, it should not be considered in all matters pertaining to life and death. Eternal return does not evoke the reincarnation of rational beings but rather makes note of the possibility that time will eventually return you to your starting point. When time is viewed in a linear fashion, it effectively shuts out the notion of the eternal. And yet, eternal return attempts to eliminate the distinction between the temporal and the eternal by teaching man that time is in fact cyclical.

On Overcoming Fate

On Overcoming Fate: And hence, I ponder, how does man overcome his fate? Ever since the days of ancient Greece and its deterministic mentality, fate has played an important role in the religious and cultural experience of mankind. One such example is the concept of predestination in the Protestant (Christian) sect of Calvinism whereby man is called to the Earth to do a specific duty in life. Likewise, Calvinists believe that man's afterlife condition is also predetermined. In other words, life (and afterlife) for man has already been preordained and there is nothing he can do to change it. On the whole, it's fair to say that man is inherently fatalistic due to the predetermined circumstances that dominate his being-in-the-world. His class, religion, race, location, and family are established by the time he's born. After recognizing the limitations placed upon man at birth, he must bow down to the ways of his ancestors and the workings of the world for they will teach him how to act. At some point, however, man must destroy the customs he has acquired for they will only hinder his future progress. The final step in overcoming fate involves becoming profound. Man must therefore grow down in addition to growing up. And once man has struck this impeccable balance, he has forever broken the chains of his self-imposed triviality.

On Social Consciousness

On Social Consciousness: And hence, I say, the social consciousness of a community marks the way in which a community will develop! It is a perpetual process that requires much time! People must be fundamentally committed to the societal structures of their respective communities in order for the social consciousness to spawn! The social consciousness is not something predetermined. In fact, it is a product of human actions, which stem from human choices. Every individual choice made by a particular person in any given communal setting constitutes a little piece of the social consciousness in that community. And since the world is constantly becoming smaller through technological advances in communication and transportation, the inherent worth of every action and choice made by a person is becoming increasingly important. Most people would like to think that societies are improving all the time. Yet the fact remains, improvement must come at the expense of something else. For example, if man were to build a road through a forest, he would be improving communication and transportation lines at the expense of the environment. Now it appears that the economy and the environment are diametrically opposed to each other. One day, an adequate balance will be struck between these two entities.

On Kierkegaard's Stages of Life

On Kierkegaard's Stages of Life: And hence, Kierkegaard states that life is a series of stages! From birth to adolescence, man is mostly in a state of relative unconsciousness. He is ignorant of the consequences associated with his actions. He is inexperienced. He is juvenile. However, as man enters adolescence and continues to grow, he slowly becomes aware of his existence as a Self. A Self is a free spirit with the ability to create. This ability to create constitutes art and it is art which separates man from his otherwise self-imposed triviality. Man then becomes aware of his appearance and how and why it will change over the course of his life. This period of realization can otherwise be called the aesthetic stage, and as such, it's the most inauthentic form of self-awareness. Many people never make it beyond the aesthetic stage because appearance is the most central element of their existence in this world. As for the people who conquer their aesthetic preoccupations, they will proceed on to the ethical stage. This stage is marked by holy matrimony or the conscious giving away of oneself to another in the form of an all-encompassing love. The final stage of life is one of Faith. Few people enter the true Faith stage because it entails holding oneself up to the scrutiny of God just prior to death.

On the Divine Dialectic

On the Divine Dialectic: And hence, I say, Faith is the most important element of human existence! It is the most divine and evolved idea in the human realm of thought and as such it is so powerful that it becomes difficult to speak of or even describe. It is the sixth sense and by far the most solid component of the irrational side of the human experience. It begins precisely where thinking ends, and thus, it comprises the most terrifying feature of life in general. In fact, most people tend to avoid any confrontation with Faith. These people are often referred to as Agnostics or Atheists not simply because they refuse to believe or oppose the notion of a supernatural Being, but rather they have not yet come to terms with their own Faith heritage. And yet, the meaning of New Testament Christianity (LOVE) has become so incredibly skewed in recent centuries that it is hard to blame the Agnostics and Atheists for not facing Faith with a more open-minded approach. The real question then becomes how to call Christians back to a more genuine form of Christianity, i.e., the Christianity that existed during the first three centuries after Christ's crucifixion.

On Communal Fraternity

On Communal Fraternity: And hence, I ponder, what does it mean to live in communal fraternity? Is it to live in a community where every one recognizes fundamental human rights? Or is it defined by the Faith you hold and the income you earn? For some, the only basic human right is the right to live, which encompasses the right to preserve one's life through morally acceptable means. Expanding upon this notion, however, the Marxists teach us that there are more fundamental human rights than the simple right to live. In the former Soviet Union, for example, citizens were guaranteed a job, an education, and healthcare. Granted, the quality of education and the subsequent job/healthcare it led to were not always up to the Soviet citizen to decide. Therefore, the government directed the individual where to attend school, work, and receive healthcare. By many Western standards, the lengthy extent of governmental oversight in its citizens' basic affairs would be considered undemocratic, and thus, the Soviet experiment with full-fledged communism can be perceived as a failure. In fact, Russia was one of the last places that Marx would have anticipated a communist revolution, as the means of production were non-existent and the working-class conditions were not ripe.

On the Nature of Warfare

On the Nature of Warfare: And hence, I say, the nature of warfare is always aggressive and never inevitable! The great destruction caused by war serves as a large hindrance to human progress. Kant referred to war as "the greatest obstacle to morality." Even though some good things may arise from the rubble, warfare as a whole can be characterized as an unwarranted evil caused by the competitive nature of mankind. Nietzsche held that it was natural for man to compare, compete, conquer, and destroy; yet he meant that in a scholarly, albeit aphoristic, fashion. And thus, competition is a necessary component of the human 'will to power,' but it certainly does not have to manifest itself in the form of a combative war. There are others way to conquer people. Why not engage in an intellectual war? Debate and discourse appear to be rather virtuous endeavors in the sense that they benefit both the winners and losers in the end. In short, wars are necessarily a product of human actions, which naturally stem from human ambitions. Still, man must learn to live in structural anarchy and let diplomacy conduct the pursuit of a country's national interests.