Consciousness In The Movement Of Existentialism Philosophy Essay

Consciousness In The Movement Of Existentialism Philosophy Essay This paper aims to briefly write about the role of consciousness in the movement of existentialism. We will discuss primarily and briefly the respective existential preoccupations of Kierkegaard and Nietzsche to set the mood of our endeavour; to which we will end by addressing in deeper detail into Sartres conception of consciousness and the denial of it, viz. bad faith. Sartre would be treated more deeply because I hold that he is the culmination of existential movement. One striking thing to note on Kierkegaard is his three stages of existence, namely the aesthetic, ethical and religious stages. The first two stages, interestingly enough, respectively brings about boredom and existential suffocation, which leads us to the favoured stage of Kierkegaard, the religious stage. This stage is achieved by a leap of faith, an acceptance of the finiteness of man when confronted by the reality of death. Whereas the first two exists distracted by the demands of their roles, the third one made a choice when confronted by a realization of the aspect of death. Kierkegaard existential bent is towards a realization of how feeble and insignificant the existence of man when confronted by the reality of death. Nietzsche is another brand of existentialism. A one-hundred sixty turn from Kierkegaards position, he declared God is dead. Though not exactly a metaphysical declaration, it tells us the milieu of Nietzsche is in, with its dying Christian morals and the momentum secular morality is gaining. His ushering of his teachings on the Over-man is a particular point I want to take note. The Over-man is someone who realized his capacity to create outside the dictates of the norms of a given society. The concept of Will to Power is a more important element than pressure for adaptation or survival. Will to power applies to all living things, suggesting that adaptation and the struggle to survive is a secondary drive in the evolution of animals, less important than the desire to expand ones power. Nietzsche eventually took this concept further still, and transformed the idea of matter as centres of force into matter as centres of will to power. Consciousness makes us understand this demand than a ny other life forms, and unlike other living things, maximize the world around us to have power. As pointed earlier, consciousness of ones position in existence is the root of the existentialist drive. Consciousness of ones self is the source of freedom. Consciousness of the other limits it. But what is consciousness according to Sartre? All consciousness is the consciousness of something, following from Husserl. It is intentional and directive that goes beyond itself, to a transcending object. This is where the distinction of being-in-itself, or beings that are outside consciousness, arises away from beings-for-itself, or beings that are conscious. But this consciousness is not the Ego of Descartes, since for Sartre the original consciousness is pre-reflective and non-personal. The I and Me does not come into existence until consciousness itself became the object of reflection. This distinction brings us into interesting and exciting ontological explorations. Since this position of understanding consciousness is fundamental in Sartre, we see that neither my own existence nor that of the other can be proved but that both are factual necessities which doubting these existence would collapse into solipsism. Consciousness also establishes the connection between the world and the Ego, neither creating each Other, it insures the active participation of the person in the world. Most importantly this consciousness infinitely overflows the Ego, and this relationship inadvertently is the foundation of bad faith. Bad faith is a lie to ones self. This self-deception is possible when the human being divides itself, one level or aspect concealing from the other what it in some sense knows. Sartre tells us that the consciousness with which we use to generally consider our objective surroundings, to experience phenomena, is a different degree from the consciousness of ourselves being conscious of these surroundings; we call these two degrees as pre-reflective and reflective consciousness respectively. Despite the unity of a single consciousness, the paradox arises from the condition of its operation, the shift of degrees in how we are conscious. Sartrean bad faith finds its root when human beings are pre-reflectively aware of what they may not reflectively know, and they dismiss the pre-reflective awareness and hide under the reflective one. This is the twofold dividedness in human beings, of psychology and ontology. Since for Sartre consciousness, especially the pre-reflective aspect of it, entails a consciousness of our separation from the world, something that Camus also echoes in his observations of the absurd and this aspect gives us freedom. Freedom then is a product of us being aware. We are also always aware of this aspect in us, our consciousness always ultimately tells us that we are a being-for-itself. This capacity to manipulate these two levels of consciousness makes us interpret the factual limits of our objective situation as overwhelming in light of our reflective consciousness, but at the same time making us aware of alternatives beyond and around these limits because of our pre-reflective consciousness. Psychologically, the pre-reflective awareness that gives us this bad faith is the one that chooses to keep oneself in the dark about certain matters such as responsibility in our freedom. Meanwhile ontologically speaking, bad faith has its basis from the dividedness of the human existence that leads to an ambiguous mix of facticity and transcendence. We flee our anguish when transcendence collapse into our facticity and feel like automatons with determined existence; or when we dismiss our facticity into transcendence and be like a battered wife that still prays for his husband to change his ways. Since nothing prevents consciousness from making choices on its way of being, it fears this boundless freedom, this spontaneity, because it feels that it veers beyond freedom. This brings us anguish. The recognition of our capacity for freedom renders insurance in our pasts or our personality that will lead to usual patterns of conduct meaningless. A consciousness with bad faith wavers back and forth, demanding the privileges of a free consciousness, a being-for-itself, but escaping the responsibilities of having one, of having freedom, by imagining that one is protected in an already established Ego, of pretending to be just a being-in-itself, devoid of any responsibility for perfection. Habits, practices, objects and institutions are instances from where we escape our responsibilities, and maintain distractions from these responsibilities. Fundamentally, one cannot really escape responsibility by adopting any of external moral systems such as religion or politics, such endorsement is still a choice and which one must take full responsibility for. Bad faith in an attempt to avoid the angst which accompanies the realization that our existence has no coherence except for what we ourselves create. Thus, bad faith comes from within us and is itself a choice a way that a person uses their freedom in order to avoid dealing with the consequences of that freedom because of the radial responsibility that those consequences entail. To show us better what he means, Sartre writes of a woman who has the choice of whether to go out on a date with an amorous suitor. In considering this choice, the woman knows that she will face more choices later on because she is quite aware of the mans intentions and desires, but chooses to ignore these possibilities in the hope she will not be answerable to how things will turn out. The need for choices is then heightened when, later, the man puts his hand on hers and caresses it. She can leave her hand there and thereby encourage further advances, knowing full well where they might lead. On the other hand, she can take her hand away, discouraging his advances and perhaps discouraging him from ever asking her out again. Both choices entail consequences which she must take responsibility for. Sartre declares that the woman is in bad faith and writes, And during this time the divorce of the body from the soul is accomplished; the hand rests inert between the warm hands of her companion neither consenting nor resisting a thing.  [1]   The woman treated her hand merely as an object, rather than an extension of her self, and pretends that there is no choice and leaves it to the disposal of the moment. Perhaps she defends her posture because of the uncontrollable passion on her part, perhaps she will cite the presence of social pressure that forces her to comply and adapt a particular etiquette, or perhaps she merely pretends not to notice the mans actions and intentions. Whatever the case, she acts as though she is not making any choices prior and during that moment that she was just floated by factors out of her reach and into that circumstance which is also out of her reach. Hence, with that mentality in mind, she holds that she has no responsibility for the consequences that will arise. That woman, according to Sartre, means acting and living in bad faith, and concluding that by adapting bad faith one is free from responsibility, is the gravest and dangerous self-deception. One still is responsible even in such d eception. The reason why bad faith is a problem is that it allows us to escape responsibility for our moral choices by treating humanity as the passive object of larger, organized forces whether it by our genetic make-up, the Will of God, emotional passions, social structures, etc. Sartre argued that we all act to shape our own destiny and as such, we need to accept and deal with the awesome responsibility this imposes upon us. It is not the case, humanity has the capacity of be involved in existence, and surrendering this capacity is a denial of ones humanity. For Sartre, one is the master of ones own project. In a world of consciousness, you are a painter with a blank canvass of reality, taking charge of what you paint and with what colour. But freedom is not absolute, as we are limited by our body, the things around us, i.e. being-in-itself, and by other people, i.e. hell is other people. The concept of beings-for-itself tells us that existence precedes essence, so the dictum of Sartre goes. This is only meant that conscious beings determine their essence, their position in the plethora of existence, without anyone telling us before where we meant to be. A fundamental claim in existentialist thought is that individuals are always free to make choices and guide their lives towards their own project, regardless of any circumstances even if it is overwhelming. The claim holds that individuals cannot escape their freedom, and surrendering ones freedom is still a matter of choice and one is responsible for the consequences and sufferings of p retending not being free. For instance, in our politics, even if a politician cheated the results of the election, or forced his will and seized the government, our reactions are always a matter of choice. Rebellion or compliance to name a few, are some of these choices, and to blame it in circumstances is an instance of bad faith. One must be held responsible for the choices one had made and not blame it in circumstances. Freedom then is not absolute, but rather a continuing flux of action, choices and responsibilities. Some quiver at the capacity and pretends not to have one, of being a being-in-itself, but those who accept relish in existence for itself and for other people. Freedom is a shared experience and responsibility, adjusting as ones consciousness flows with the contours of the objects around us and the other. Existence precedes essence, as Sartre famously coins and summarizes the underlying principle of existentialist projects before him. What he means by this is that determining of essence is not some static definition in the world of ideas, but rather always a possible realization only seen with action in the world of existence. Essence is determined by action. You do your essence by existing as such. Man is a rational animal, as essentialists would claim, then following their formula that essence precedes existence, we could see that whether they are actively rationalizing or not, they are still rational animals, but for Sartre this is not the case. One must rationalize and one must act with rationality, before one becomes and be receives the privileges given to a man. Surely it is strange to call a fool, who lacks rationality, or a murderous villain, which have rationality yet savage, as human beings. It is also a deep injustice to give respect and privileges due to a man, on such bei ngs, and further it is also a deep injustice of not holding them accountable of their actions since they hide under the notion of being a man. As a human being, a being-for-itself, one cannot claim our actions are determined by forces exterior to the self; this is the core statement of existentialism. One is doomed to this eternal freedom because human beings exist before the definition of human identity exists, before one chooses what to be. One cannot define oneself as a thing in the world, as one has the freedom to be otherwise. One is not a philosopher, because at some point one ceases the activities that define the self as a philosopher. Any role that one might adopt to escape the responsibility and flux of invention and creation, does not define the self, because the self is, again, free and not constant it cannot be a thing in the world. Though one cannot assign a positive value to definitions that may apply to oneself, one remains able to say what one is not, one is defined by what one is not. When men go about the world, they have expectations which are often not fulfilled. For example, Im meeting someone in a cafà ©, but upon arriving he is not there where we thought we would meet him, so there is a  negation, a void, a nothingness, in the place of the one Im expecting. When looking for my friend, his lack of being, there becomes a negation; everything I see as I search the people and objects about him are not him. This inner anguish over moral uncertainty is a central underlying theme in existentialism, as the anguish demonstrates a personal feeling of responsibility over the choices one makes throughout life, whether it is to God or to ones self. Without an emphasis on personal choice, one may make use of an external moral system as a tool to moralize otherwise immoral acts, leading to negation of the self. According to existentialism, dedicated professionals of their respective moral codes should, instead of divesting the self of responsibility in the discharge of ones duties, be aware of ones own significance in the process. A doctor must not only memorize the oath, nor the procedure of medicine that is involved, but being in the process of healing he is recognizing the impact that he is doing and the weight of his responsibilities for every actions he commit. This recognition involves the questioning of the morality of all choices, taking responsibility for the consequences of ones own choice and therefore; a constant reappraisal of ones own and others ever-changing humanity. One must not exercise bad faith by denying the selfs freedom of choice and accountability because such denial not only denies ones fundamental capacity and the betrayal of the self, it also gives us an illusion of complacency and stagnation, of pretension of being a being-in-itself. Taking on the burden of personal accountability in all situations is an intimidating proposition by pointing out the freedom of the individual, Sartre, together with the existentialists like Kierkegaard and Nietzsche, seeks to demonstrate the social roles and moral systems we adopt to hide us from being morally accountable for our actions. Every existentialist then challenges us to go out of these comfort and stagnant forms of existence and exist as human beings by overcoming this tenden cy to surrender and seize our freedom and face the responsibilities and consequences it produces.

We Have the Right to Use Cell Phones While Driving :: Argumentative Persuasive Argument Essays

We Have the Right to Use Cell Phones While Driving Imagine driving in a car and not being able to adjust your radio, roll down your window, or even talk to your passenger. This may sound a bit extreme, but little by little a person's rights are being infringed upon by those who think that using a cellular phone while driving should be illegal. Using a cell phone while driving is no different than a mother tending to her children in the backseat, a person eating in a car, or even someone engrossed in conversation with their passenger. Can these rights be taken away, can common sense be legislated? Cell phones first became available in the year 1984 and have only grown in popularity since (Stutts et al.). Today there are over one hundred and twenty-eight million users (Pickler). In recent years, cell phones have been in the spotlight for causing drivers to be distracted, resulting in a number of crashes. New York has become the first state to ban the use of hand-held phones when driving on public highways. This new law went into effect on December 1, 2002. Drivers may only use a hand held phone "in an emergency, to call for help or to report a dangerous situation." However, drivers are allowed to use hands free devices such as speaker phones ("New. . ."). Currently, there are thirty-eight other states with bills like this one in the process (Breslau and Naughton 46). Many are upset about these laws because data on the actual number of cell phone related car accidents is not complete. According to a spokeswoman for Cellular Telecommunications and Internet Association, " There ar e not a lot of substantial findings" (Pickler). It's too early to tell if New York's new law is lowering the number of deaths caused by cell phones (Alonso-Zalvidar). Although around 2,600 people die each year from cell phone related accidents, a cell phone user only has around thirteen chances in a million of dying in a cell-phone related automobile accident. This is three times less than the chances of being killed by not wearing a seatbelt. Other motorists and pedestrians have a four in one million chance of being killed by a driver using a cell phone; the chance of getting killed by a drunk driver is four times as high (Pickler). Granted, every single human life is important, but these figures show that cell phones pose only a very small risk.

Essential Journal One

This paper will also validate what I have learnt by providing examples of personal or professional experiences as it relates to essentials I and II. Lastly this paper will describe future learning needs necessary to achieve each essential. Annihilation of Learning The past 1 7 months at Nova Southeastern has molded me in understanding why a BBS degree was/is the standard for entry into the nursing practice.An associate degree in nursing (DAN) and diploma nurses came about due to the massive shortage that the nursing profession was facing. According to Alton (201 1) â€Å"one rational for the push for BBS nurses is because recent studies have indicated that there is decreased morbidity, mortality, and failure-to-rescue rates in hospitals that employ larger percentages of baccalaureate prepared nurse† (p. 257). Essential I Essential I talked about the liberal education for baccalaureate generalist nursing practice.According to the (American Association of College of Nursing CAN] , (2008) â€Å"nursing graduates with a liberal education exercises clinical judgment, understanding the reasoning behind policies and standards, and respect responsibility for continued development of self and the discipline of nursing† (p. 1 1). Obtaining my BBS has shaped the way I View patient care especially in terms of the many theory developed by nursing theorist.Evidence base practice has given me the insight into better and safer patient care while being able to teach others about what I've learnt. Essential II Essential II talks about the basic organizational and systems leadership for quality care and patient safety. Courses taken like leadership, budget and pathologically has equipped us to be better leaders, given us a greater understanding of disease processes, organizational skills needed to manage units, and lastly explore the many ways to improve quality of care and patient safety.The CAN (2008) states that a â€Å"baccalaureate nursing graduates are disting uished by their abilities to identify, assess, and evaluate practice in care delivery models that are based in contemporary nursing science and are feasible within current culture, economic, organizational, and political prospective† (p. 13). Validation of Learning As patient acuity increases along with technological advances in healthcare, we as nurses need to be more educated in order to provide the best care possible to our patients. It is a disservice to our patients for nurses to be comfortable with a two year degree without thought of advancement.Yes a nurse is a nurse, but being well rounded with the educational knowledge needed to better solve complex problems, provide better leadership qualities, and understand evidence base practice is all part of the critical liberal education a BBS degree provides. Essential Example One of the most influential class think was my budget class. The number en reason for this was due to the lack of knowledge about the topic. After comp leting the course it has help me to realize just how integral each and every one of us are to the budget process.Understanding that healthcare is a business and every item that is used has a cost associated with it gives us the nurse a better awareness. Essential II Example Being able to differentiate between a good leader and a good manager, and learning what it takes to be both are some Of the things I have taken from my adhering class. Throughout my BBS journey Vive learned the reason why core measures were being done on my previous unit for each Congestive earth failure (CHEF) and Myocardial Infarction (MI) admission.Evidence base practice has help me to bridge the gap between nurse patient ratios and medication errors which as a AND nurse could not be conceptualized. Future Learning Needs As navigate through my last 3 course to becoming a Bachelor prepared nurse, believe these courses will provide me with the skills needed to easily adapt to any future learning need that will a rise. Being a nurse requires a commitment to lifelong learning. Most if not all of the potential learning outcomes outlined in essential I and II have been reach or is in the process of Ewing reached, from each class I have taken at Nova Southeastern.Conclusion In the ever-changing world of healthcare, nurses need to be able to adapt and conform in order to keep up to the pace. According to Mugginess (2008) â€Å"research links BBS-educated Urns with improved patient outcomes† (p. 47). Research has shown that a BBS prepared nurse possess greater critical thinking skills thus better decision making which leads to a decrease risk of patient deaths and failure to rescue. Personally, having taken on the challenge to further my education has open many doors, along with awarding e greater insight to many processes involved in the ever changing healthcare arena.

Interpreting The Constitution Originalist And Living Essay

According to Antonin Scalia there are two types of approaches to interpreting the Constitution: originalist and living. Which approach do you believe the Court should take? Why? How does this approach affect the policymaking process? I prefer to the approach of living when interpreting the Constitution. I think the majority of law should change and evolve over time as the society advances constantly. The Constitution was established over two hundred years and it was created to deal with the issues at that time. With time passed by, some terms were not suitable for the current issues. The pioneers who drafted the Constitution could not predict the changes on the technology, the economy, the international relationship and the social media. It was not realistic to make the outdated rules to guide the life of people invariably. Changing the law with the time was a positive practice, so that the Constitution could better fit the society. The originalist believed that â€Å"to determine the meaning of a particular constitutional phrase, the Court should look to the intentions of the founders† (Sidlow Henschen, 329). However, this approach was a little stiff because the drafters viewed the issues with the thinking of that time. The United States has experienced the Civil War, the World War and a plenty of movements that strove for various rights toward the African American, female, homosexual and some other groups. It has become one of the most open-minded countries in the world. SoShow MoreRelatedTheu.s. Constitution Vs. The Constitution1399 Words   |  6 PagesThe U.S Constitution was written by James Madison and was ratified on July 21, 1788. Ever since people had trouble determining how it should be interpreted. When judges interpret the constitution, they are interpreting new facts to an established law that has been given meaning and has a historical background. 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