This document discusses several philosophers' concepts of the will or desire to live/persist in being:
1. Schopenhauer viewed the will-to-live (le vouloir-vivre) as the ultimate inexplicable foundation of all explanation, the most real thing we know. He saw it manifesting itself through all life's striving for existence and resistance to death.
2. Spinoza also saw conatus, the effort by which all things strive to persist in their being, as each thing's actual essence. For humans, this takes the form of will and desire. We judge things good because we will/desire them, not the reverse.
3. Nietz
This document discusses the concept of human freedom from multiple perspectives. It examines the views of total determinism, absolute freedom, and structured freedom. Total determinists like B.F. Skinner believe humans have no free will and are entirely determined by external forces, while absolutists like Jean-Paul Sartre see humans as having total freedom without constraints. Most argue for a view of structured freedom, where humans have the ability to exercise free will but are also influenced by their environment and situation.
This document discusses the concept of human freedom from multiple perspectives. It examines the positions of total determinism, absolute freedom, and structured freedom. Total determinists like B.F. Skinner believe human behavior is fully determined by external forces, while proponents of absolute freedom like Jean-Paul Sartre believe humans have no constraints on their will. Most philosophers presented argue for a view of structured freedom, where humans have the ability to make free choices but are also influenced by their environment and situation.
The document discusses several philosophers' theories of self-identity:
- Descartes argues self-identity depends on consciousness and that the mind is distinct from the body.
- Locke claims personal identity is based on self-consciousness and memory. One's identity depends on remembering past experiences.
- Hume argues we cannot find an enduring self through impressions. We are just a "bundle of perceptions" with no fixed identity.
1. The document discusses the concepts of spirit, soul, and body, and whether the soul is immortal.
2. It explores perspectives from Stoicism, Christianity, spiritualism, theosophy, and Sri Aurobindo on the relationship between these concepts and the possibility of immortality or rebirth of the soul.
3. Key points of debate include whether the soul can be equated with the ego or personality, or if it is a deeper dimension beyond impermanence and connected to the eternal spirit.
This essay explores the concept of liberty through a series of reflections moving from external to internal factors. It argues that true liberty is found within the individual, through reason and the fulfillment of one's will without internal or external obstacles. True freedom and the perfection of the human person is realized through embracing love and the universal unity that it implies.
Schopenhauer argues that suicide is always a mistake from a philosophical perspective, but he understands why someone might be motivated to end their life from a subjective perspective. While he views life as full of suffering, he does not think suicide provides a solution. His opposition to suicide is consistent with his metaphysical view that the world is representation and the inner essence of things is the universal Will, which denies plurality.
This document discusses the concept of human freedom from multiple perspectives. It examines the views of total determinism, absolute freedom, and structured freedom. Total determinists like B.F. Skinner believe humans have no free will and are entirely determined by external forces, while absolutists like Jean-Paul Sartre see humans as having total freedom without constraints. Most argue for a view of structured freedom, where humans have the ability to exercise free will but are also influenced by their environment and situation.
This document discusses the concept of human freedom from multiple perspectives. It examines the positions of total determinism, absolute freedom, and structured freedom. Total determinists like B.F. Skinner believe human behavior is fully determined by external forces, while proponents of absolute freedom like Jean-Paul Sartre believe humans have no constraints on their will. Most philosophers presented argue for a view of structured freedom, where humans have the ability to make free choices but are also influenced by their environment and situation.
The document discusses several philosophers' theories of self-identity:
- Descartes argues self-identity depends on consciousness and that the mind is distinct from the body.
- Locke claims personal identity is based on self-consciousness and memory. One's identity depends on remembering past experiences.
- Hume argues we cannot find an enduring self through impressions. We are just a "bundle of perceptions" with no fixed identity.
1. The document discusses the concepts of spirit, soul, and body, and whether the soul is immortal.
2. It explores perspectives from Stoicism, Christianity, spiritualism, theosophy, and Sri Aurobindo on the relationship between these concepts and the possibility of immortality or rebirth of the soul.
3. Key points of debate include whether the soul can be equated with the ego or personality, or if it is a deeper dimension beyond impermanence and connected to the eternal spirit.
This essay explores the concept of liberty through a series of reflections moving from external to internal factors. It argues that true liberty is found within the individual, through reason and the fulfillment of one's will without internal or external obstacles. True freedom and the perfection of the human person is realized through embracing love and the universal unity that it implies.
Schopenhauer argues that suicide is always a mistake from a philosophical perspective, but he understands why someone might be motivated to end their life from a subjective perspective. While he views life as full of suffering, he does not think suicide provides a solution. His opposition to suicide is consistent with his metaphysical view that the world is representation and the inner essence of things is the universal Will, which denies plurality.
The document discusses various philosophers' perspectives on the concept of self. It begins by outlining Socrates' view that the soul is immortal and distinct from the physical body and realm. It then discusses Plato's idea of a tripartite soul consisting of reason, passion, and appetite. Next, it covers Aristotle's perspective that the soul is the essence of living things and humans possess a rational soul. The document then discusses views of other philosophers such as Augustine, Descartes, Locke, Hume, and Kant before concluding with sociological and anthropological theories regarding the social and cultural construction of self.
Swami #Vivekananda Bengali: , Shāmi Bibekānondo; 12 January 1863 – 4 July 1902), born #Narendranath Datta, was an Indian Hindu monk, a chief disciple of the 19th-century Indian mystic Ramakrishna. He was a key figure in the introduction of the Indian philosophies of# Vedanta and #Yoga to the Western world and is credited with raising #interfaith awareness, bringing Hinduism to the status of a major world religion during the late 19th century. He was a major force in the revival of Hinduism in India, and contributed to the concept of nationalism in colonial India. Vivekananda founded the #Ramakrishna Math and the Ramakrishna Mission. He is perhaps best known for his speech which began, "Sisters and brothers of America ...," in which he introduced Hinduism at the Parliament of the World's Religions in Chicago in 1893.
Born into an aristocratic Bengali family of Calcutta, Vivekananda was inclined towards spirituality. He was influenced by his Guru, Ramakrishna Deva, from whom he learnt that all living beings were an embodiment of the divine self; therefore, service to God could be rendered by service to mankind. After Ramakrishna's death, Vivekananda toured the Indian subcontinent extensively and acquired first-hand knowledge of the conditions prevailing in British India. He later traveled to the United States, representing India at the 1893 Parliament of the World Religions. Vivekananda conducted hundreds of public and private lectures and classes, disseminating tenets of Hindu philosophy in the United States, England and Europe. In India, Vivekananda is regarded as a patriotic saint and his birthday is celebrated there as National Youth Day.
The document discusses different perspectives on religion. It begins by questioning whether people truly have a choice in their religious beliefs, as most people inherit the religion of their parents and culture. This can lead to religious conflicts and violence when people fight over beliefs they may not have intrinsically chosen. The document then has a discussion about the different images and concepts people associate with the word "religion". It notes that being in a new environment away from home influences can allow one to freely choose their beliefs. In the end, it expresses a view of religion as a guide for morality and virtuous values.
This document summarizes a discussion between three Buddhist scholars on the topic of karma - what it is, how it works, and its role in Buddhism. Some key points:
- Karma is the principle of cause and effect where intentional actions have consequences. It is carried from moment to moment and lifetime to lifetime by the continuum of consciousness.
- When rebirth occurs, the stream of consciousness transfers all accumulated karma, experiences, and latent tendencies to a new existence. Ignorance and craving perpetuate rebirth.
- While Westerners new to Buddhism may be skeptical of karma and rebirth, teachers recommend focusing first on teachings that can be verified through experience, like ethics and meditation, to build trust before
The document discusses the origin of good and evil and their relationship to thought and consciousness. It states that spirit is the creative principle of the universe and that as spiritual beings, thinking is humanity's only creative activity. Both good and evil result from how this creative power of thought is manifested - for benefit or destruction. The document explores how understanding our spiritual nature and creative power of thought allows us to tap into infinite wisdom and inspiration from within.
The Christian Self Series, Part III - The Will and Desirecumcsl
The mp3 of this lesson is available at www.cumcsl.org/axiomlessons. If you want to hear the lessons in person, join us on Sundays at 9:45 am in Room 312 at Christ United Methodist Church in Sugar Land, Texas.
Unified Consciousness discusses various concepts related to the unity of mental states in consciousness. Philosophers generally agree that for mental states to be unified, they must be linked by phenomenology. However, philosophers differ in their specific theories of unity - for example, Bayne's view of a single total conscious state subsuming all other states, versus Prinz's Resonance Theory of Unity which emphasizes phenomenology. The document then provides examples from schizophrenia to illustrate challenges to unified consciousness.
This document provides an overview and summary of Hubbard Winslow's 19th century work "Moral Philosophy". It discusses Winslow's argument that ethics should not be based on theoretical philosophy alone and that conscience determines what is right. Conscience is defined as a faculty involving perception of moral truths and a susceptibility to feelings of right and wrong. The document outlines three functions of conscience - to feel we ought to do right and not wrong, to feel self-approval after doing right, and to feel pain after doing wrong. It warns that one cannot escape the retributions of an offended conscience.
The document provides instructions for a discussion group meeting to discuss Part 20 of The Master Key System. It includes an opening quote, details of the meeting format, and 27 paragraphs of content from Part 20 to be discussed. The content discusses the origin of good and evil from a spiritual perspective, the creative power of thought, inspiration, and how understanding our relationship to the Universal Mind gives us power and ability to manifest conditions in our lives.
This document discusses the concept of living in the eternal now. It provides perspectives from various spiritual teachers and philosophers that discuss how the past and future do not truly exist, and that we only experience the present moment. It emphasizes that true meaning and purpose can only be found by fully engaging in each new present moment as it arises, rather than dwelling in past or future. Living mindfully in the eternal now provides refreshment, peace, and the opportunity for inner transformation from one moment to the next.
This document is a chapter from Thomas Troward's book "The Edinburgh Lectures on Mental Science". The chapter discusses the relationship between spirit and matter. It argues that spirit is defined by thought, while matter is defined by form. It also discusses how intelligence decreases on a scale from humanity to inanimate matter. The highest level of intelligence is found in a being with the ability to consciously direct its own evolution through individual willpower.
This article summarizes Barry Long's perspective on death as he approaches his own death from advanced prostate cancer. He draws on mystical teachings that view death as a natural transition of the eternal spirit from the physical body back to eternity. As the body weakens, one's attachment to physical existence fades and the divine spirit within becomes clearer. Death represents the final release of the spirit from past attachments to return to its eternal home.
The document discusses the Serenity Prayer and how mindfulness relates to it. It argues that [1] there is no permanent self, as our consciousness fluctuates moment to moment, [2] we cannot change the past or other people, but through mindfulness of the present moment we can change ourselves and the future, [3] regular mindfulness practice provides insight and wisdom to know how to accept what cannot be changed and have the courage and wisdom to change what can be changed.
This document provides an introduction and table of contents for a thesis on cultural analysis and metaphysical experience. The introduction discusses cultural analysis as studying culture while being a cultural practice itself. It frames the thesis as an investigation of contemporaneity and commitment in cultural analysis. Contemporaneity refers to belonging to the same time period, while commitment defines the relationship between analyst and object of analysis. Commitment creates the conditions for something to be present or absent in the analysis. The introduction outlines five senses of commitment and discusses how an analysis proceeds through committed claims about its object.
An explanation of the spiritual concepts of impermanence, nonattachment, and mindfulness by Rev. Ed Geraty of the Universalus Interspiritual Community.
Retreat Talks---Sydney Unitarian Chalice Circle, Retreat Held Friday through Sunday, 26-28 October 2012, Edmund Rice Retreat and Conference Centre, ‘Winbourne’, Mulgoa, NSW, Australia.
The document discusses different philosophical perspectives on the self from various thinkers throughout history. It provides summaries of the views of prominent philosophers including Plato, Socrates, Augustine, Aquinas, Descartes, Hume, Kant, Freud on the nature of the self and how it is composed. Their views range from the self being dualistic with both a body and soul, to a bundle of perceptions and experiences, to the role of unconscious influences on behavior. The document aims to examine how one's personal identity is shaped by internal and external factors from these philosophical lenses.
Locke's theory of personal identity argues that personal identity is derived from consciousness, the ability to be aware of one's experiences. Hume takes a different view, arguing that the self is not a single impression but rather a "bundle" of perceptions that are constantly changing. While we perceive our identity as continuous, Hume claims it is actually just closely related, separate objects that we mistakenly view as one continuous experience. Reid later critiques Locke's view, noting that if memories are forgotten, one cannot sensibly infer an underlying self connecting all experiences. The author finds Hume's argument more convincing than Locke's, believing the idea of a continuous conscious self is false and that we confuse closely related experiences as
Page 1 of 3On the Vanity of ExistenceFrom EssaysArthu.docxgerardkortney
Page 1 of 3
On the Vanity of Existence
From Essays
Arthur Schopenhauer
The vanity of existence is revealed in the whole form existence assumes: in the infiniteness of
time and space contrasted with the finiteness of the individual in both; in the fleeting present as
the sole form in which actuality exists; in the contingency and relativity of all things; in continual
becoming without being; in continual desire without satisfaction; in the continual frustration of
striving of which life consists. Time and that perishability of all things existing in time that time
itself brings about is simply the form under which the will to live, which as thing in itself is
imperishable, reveals to itself the vanity of its striving. Time is that by virtue of which everything
becomes nothingness in our hands and loses all real value.
That which has been no longer is; it as little exists as does that which has never been. But
everything that is in the next moment has been. Thus the most insignificant present has over the
most significant past the advantage of actuality, which means that the former bears to the latter
the relation of something to nothing.
To our amazement we suddenly exist, after having for countless millennia not existed; in a short
while we will again not exist, also for countless millennia. That cannot be right, says the heart:
and even upon the crudest intelligence there must, when it considers such an idea, dawn a
presentiment of the ideality of time. This however, together with that of space, is the key to all
true metaphysics, because it makes room for a quite different order of things than that of nature.
That is why Kant is so great.
Every moment of our life belongs to the present only for a moment; then it belongs for ever to
the past. Every evening we are poorer by a day. We would perhaps grow frantic at the sight of
this ebbing away of our short span of time were we not secretly conscious in the profoundest
depths of our being that we share in the inexhaustible well of eternity, out of which we tan for
ever draw new life and renewed time.
You could, to be sure, base on considerations of this kind a theory that the greatest wisdom
consists in enjoying the present and making this enjoyment the goal of life, because the present is
all that is real and everything else merely imaginary.But you could just as well call this mode of
life the greatest folly: for that which in a moment ceases to exist, which vanishes as completely
as a dream, cannot be worth any serious effort.
Our existence has no foundation on which to rest except the transient present. Thus its form is
essentially unceasing motion, without any possibility of that repose which we continually strive
after. It resembles the course of a man running down a mountain who would fall over if he tried
to stop and can stay on his feet only by running on; or a pole balanced on the tip of the finger; or
a planet which would fall into its sun if it ever teased to plunge irresist.
Maurice Merleau-Ponty’s approach to consciousness DMLab
This document discusses Maurice Merleau-Ponty's phenomenological approach to consciousness and perception, specifically his view that perception and consciousness are embodied and rooted in our lived experiences with objects and the world, rather than being detached or abstract. Merleau-Ponty emphasized that the body is both a subject of perception and an object that can be perceived, and that there is an intertwining relationship between the perceiving body and the world through which meanings are formed in a pre-reflective sense. His work has influenced later scholars seeking to understand embodied cognition, neurophenomenology, and the interrelations between mind, body, and experience.
LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
This Dissertation explores the particular circumstances of Mirzapur, a region located in the
core of India. Mirzapur, with its varied terrains and abundant biodiversity, offers an optimal
environment for investigating the changes in vegetation cover dynamics. Our study utilizes
advanced technologies such as GIS (Geographic Information Systems) and Remote sensing to
analyze the transformations that have taken place over the course of a decade.
The complex relationship between human activities and the environment has been the focus
of extensive research and worry. As the global community grapples with swift urbanization,
population expansion, and economic progress, the effects on natural ecosystems are becoming
more evident. A crucial element of this impact is the alteration of vegetation cover, which plays a
significant role in maintaining the ecological equilibrium of our planet.Land serves as the foundation for all human activities and provides the necessary materials for
these activities. As the most crucial natural resource, its utilization by humans results in different
'Land uses,' which are determined by both human activities and the physical characteristics of the
land.
The utilization of land is impacted by human needs and environmental factors. In countries
like India, rapid population growth and the emphasis on extensive resource exploitation can lead
to significant land degradation, adversely affecting the region's land cover.
Therefore, human intervention has significantly influenced land use patterns over many
centuries, evolving its structure over time and space. In the present era, these changes have
accelerated due to factors such as agriculture and urbanization. Information regarding land use and
cover is essential for various planning and management tasks related to the Earth's surface,
providing crucial environmental data for scientific, resource management, policy purposes, and
diverse human activities.
Accurate understanding of land use and cover is imperative for the development planning
of any area. Consequently, a wide range of professionals, including earth system scientists, land
and water managers, and urban planners, are interested in obtaining data on land use and cover
changes, conversion trends, and other related patterns. The spatial dimensions of land use and
cover support policymakers and scientists in making well-informed decisions, as alterations in
these patterns indicate shifts in economic and social conditions. Monitoring such changes with the
help of Advanced technologies like Remote Sensing and Geographic Information Systems is
crucial for coordinated efforts across different administrative levels. Advanced technologies like
Remote Sensing and Geographic Information Systems
9
Changes in vegetation cover refer to variations in the distribution, composition, and overall
structure of plant communities across different temporal and spatial scales. These changes can
occur natural.
The document discusses various philosophers' perspectives on the concept of self. It begins by outlining Socrates' view that the soul is immortal and distinct from the physical body and realm. It then discusses Plato's idea of a tripartite soul consisting of reason, passion, and appetite. Next, it covers Aristotle's perspective that the soul is the essence of living things and humans possess a rational soul. The document then discusses views of other philosophers such as Augustine, Descartes, Locke, Hume, and Kant before concluding with sociological and anthropological theories regarding the social and cultural construction of self.
Swami #Vivekananda Bengali: , Shāmi Bibekānondo; 12 January 1863 – 4 July 1902), born #Narendranath Datta, was an Indian Hindu monk, a chief disciple of the 19th-century Indian mystic Ramakrishna. He was a key figure in the introduction of the Indian philosophies of# Vedanta and #Yoga to the Western world and is credited with raising #interfaith awareness, bringing Hinduism to the status of a major world religion during the late 19th century. He was a major force in the revival of Hinduism in India, and contributed to the concept of nationalism in colonial India. Vivekananda founded the #Ramakrishna Math and the Ramakrishna Mission. He is perhaps best known for his speech which began, "Sisters and brothers of America ...," in which he introduced Hinduism at the Parliament of the World's Religions in Chicago in 1893.
Born into an aristocratic Bengali family of Calcutta, Vivekananda was inclined towards spirituality. He was influenced by his Guru, Ramakrishna Deva, from whom he learnt that all living beings were an embodiment of the divine self; therefore, service to God could be rendered by service to mankind. After Ramakrishna's death, Vivekananda toured the Indian subcontinent extensively and acquired first-hand knowledge of the conditions prevailing in British India. He later traveled to the United States, representing India at the 1893 Parliament of the World Religions. Vivekananda conducted hundreds of public and private lectures and classes, disseminating tenets of Hindu philosophy in the United States, England and Europe. In India, Vivekananda is regarded as a patriotic saint and his birthday is celebrated there as National Youth Day.
The document discusses different perspectives on religion. It begins by questioning whether people truly have a choice in their religious beliefs, as most people inherit the religion of their parents and culture. This can lead to religious conflicts and violence when people fight over beliefs they may not have intrinsically chosen. The document then has a discussion about the different images and concepts people associate with the word "religion". It notes that being in a new environment away from home influences can allow one to freely choose their beliefs. In the end, it expresses a view of religion as a guide for morality and virtuous values.
This document summarizes a discussion between three Buddhist scholars on the topic of karma - what it is, how it works, and its role in Buddhism. Some key points:
- Karma is the principle of cause and effect where intentional actions have consequences. It is carried from moment to moment and lifetime to lifetime by the continuum of consciousness.
- When rebirth occurs, the stream of consciousness transfers all accumulated karma, experiences, and latent tendencies to a new existence. Ignorance and craving perpetuate rebirth.
- While Westerners new to Buddhism may be skeptical of karma and rebirth, teachers recommend focusing first on teachings that can be verified through experience, like ethics and meditation, to build trust before
The document discusses the origin of good and evil and their relationship to thought and consciousness. It states that spirit is the creative principle of the universe and that as spiritual beings, thinking is humanity's only creative activity. Both good and evil result from how this creative power of thought is manifested - for benefit or destruction. The document explores how understanding our spiritual nature and creative power of thought allows us to tap into infinite wisdom and inspiration from within.
The Christian Self Series, Part III - The Will and Desirecumcsl
The mp3 of this lesson is available at www.cumcsl.org/axiomlessons. If you want to hear the lessons in person, join us on Sundays at 9:45 am in Room 312 at Christ United Methodist Church in Sugar Land, Texas.
Unified Consciousness discusses various concepts related to the unity of mental states in consciousness. Philosophers generally agree that for mental states to be unified, they must be linked by phenomenology. However, philosophers differ in their specific theories of unity - for example, Bayne's view of a single total conscious state subsuming all other states, versus Prinz's Resonance Theory of Unity which emphasizes phenomenology. The document then provides examples from schizophrenia to illustrate challenges to unified consciousness.
This document provides an overview and summary of Hubbard Winslow's 19th century work "Moral Philosophy". It discusses Winslow's argument that ethics should not be based on theoretical philosophy alone and that conscience determines what is right. Conscience is defined as a faculty involving perception of moral truths and a susceptibility to feelings of right and wrong. The document outlines three functions of conscience - to feel we ought to do right and not wrong, to feel self-approval after doing right, and to feel pain after doing wrong. It warns that one cannot escape the retributions of an offended conscience.
The document provides instructions for a discussion group meeting to discuss Part 20 of The Master Key System. It includes an opening quote, details of the meeting format, and 27 paragraphs of content from Part 20 to be discussed. The content discusses the origin of good and evil from a spiritual perspective, the creative power of thought, inspiration, and how understanding our relationship to the Universal Mind gives us power and ability to manifest conditions in our lives.
This document discusses the concept of living in the eternal now. It provides perspectives from various spiritual teachers and philosophers that discuss how the past and future do not truly exist, and that we only experience the present moment. It emphasizes that true meaning and purpose can only be found by fully engaging in each new present moment as it arises, rather than dwelling in past or future. Living mindfully in the eternal now provides refreshment, peace, and the opportunity for inner transformation from one moment to the next.
This document is a chapter from Thomas Troward's book "The Edinburgh Lectures on Mental Science". The chapter discusses the relationship between spirit and matter. It argues that spirit is defined by thought, while matter is defined by form. It also discusses how intelligence decreases on a scale from humanity to inanimate matter. The highest level of intelligence is found in a being with the ability to consciously direct its own evolution through individual willpower.
This article summarizes Barry Long's perspective on death as he approaches his own death from advanced prostate cancer. He draws on mystical teachings that view death as a natural transition of the eternal spirit from the physical body back to eternity. As the body weakens, one's attachment to physical existence fades and the divine spirit within becomes clearer. Death represents the final release of the spirit from past attachments to return to its eternal home.
The document discusses the Serenity Prayer and how mindfulness relates to it. It argues that [1] there is no permanent self, as our consciousness fluctuates moment to moment, [2] we cannot change the past or other people, but through mindfulness of the present moment we can change ourselves and the future, [3] regular mindfulness practice provides insight and wisdom to know how to accept what cannot be changed and have the courage and wisdom to change what can be changed.
This document provides an introduction and table of contents for a thesis on cultural analysis and metaphysical experience. The introduction discusses cultural analysis as studying culture while being a cultural practice itself. It frames the thesis as an investigation of contemporaneity and commitment in cultural analysis. Contemporaneity refers to belonging to the same time period, while commitment defines the relationship between analyst and object of analysis. Commitment creates the conditions for something to be present or absent in the analysis. The introduction outlines five senses of commitment and discusses how an analysis proceeds through committed claims about its object.
An explanation of the spiritual concepts of impermanence, nonattachment, and mindfulness by Rev. Ed Geraty of the Universalus Interspiritual Community.
Retreat Talks---Sydney Unitarian Chalice Circle, Retreat Held Friday through Sunday, 26-28 October 2012, Edmund Rice Retreat and Conference Centre, ‘Winbourne’, Mulgoa, NSW, Australia.
The document discusses different philosophical perspectives on the self from various thinkers throughout history. It provides summaries of the views of prominent philosophers including Plato, Socrates, Augustine, Aquinas, Descartes, Hume, Kant, Freud on the nature of the self and how it is composed. Their views range from the self being dualistic with both a body and soul, to a bundle of perceptions and experiences, to the role of unconscious influences on behavior. The document aims to examine how one's personal identity is shaped by internal and external factors from these philosophical lenses.
Locke's theory of personal identity argues that personal identity is derived from consciousness, the ability to be aware of one's experiences. Hume takes a different view, arguing that the self is not a single impression but rather a "bundle" of perceptions that are constantly changing. While we perceive our identity as continuous, Hume claims it is actually just closely related, separate objects that we mistakenly view as one continuous experience. Reid later critiques Locke's view, noting that if memories are forgotten, one cannot sensibly infer an underlying self connecting all experiences. The author finds Hume's argument more convincing than Locke's, believing the idea of a continuous conscious self is false and that we confuse closely related experiences as
Page 1 of 3On the Vanity of ExistenceFrom EssaysArthu.docxgerardkortney
Page 1 of 3
On the Vanity of Existence
From Essays
Arthur Schopenhauer
The vanity of existence is revealed in the whole form existence assumes: in the infiniteness of
time and space contrasted with the finiteness of the individual in both; in the fleeting present as
the sole form in which actuality exists; in the contingency and relativity of all things; in continual
becoming without being; in continual desire without satisfaction; in the continual frustration of
striving of which life consists. Time and that perishability of all things existing in time that time
itself brings about is simply the form under which the will to live, which as thing in itself is
imperishable, reveals to itself the vanity of its striving. Time is that by virtue of which everything
becomes nothingness in our hands and loses all real value.
That which has been no longer is; it as little exists as does that which has never been. But
everything that is in the next moment has been. Thus the most insignificant present has over the
most significant past the advantage of actuality, which means that the former bears to the latter
the relation of something to nothing.
To our amazement we suddenly exist, after having for countless millennia not existed; in a short
while we will again not exist, also for countless millennia. That cannot be right, says the heart:
and even upon the crudest intelligence there must, when it considers such an idea, dawn a
presentiment of the ideality of time. This however, together with that of space, is the key to all
true metaphysics, because it makes room for a quite different order of things than that of nature.
That is why Kant is so great.
Every moment of our life belongs to the present only for a moment; then it belongs for ever to
the past. Every evening we are poorer by a day. We would perhaps grow frantic at the sight of
this ebbing away of our short span of time were we not secretly conscious in the profoundest
depths of our being that we share in the inexhaustible well of eternity, out of which we tan for
ever draw new life and renewed time.
You could, to be sure, base on considerations of this kind a theory that the greatest wisdom
consists in enjoying the present and making this enjoyment the goal of life, because the present is
all that is real and everything else merely imaginary.But you could just as well call this mode of
life the greatest folly: for that which in a moment ceases to exist, which vanishes as completely
as a dream, cannot be worth any serious effort.
Our existence has no foundation on which to rest except the transient present. Thus its form is
essentially unceasing motion, without any possibility of that repose which we continually strive
after. It resembles the course of a man running down a mountain who would fall over if he tried
to stop and can stay on his feet only by running on; or a pole balanced on the tip of the finger; or
a planet which would fall into its sun if it ever teased to plunge irresist.
Maurice Merleau-Ponty’s approach to consciousness DMLab
This document discusses Maurice Merleau-Ponty's phenomenological approach to consciousness and perception, specifically his view that perception and consciousness are embodied and rooted in our lived experiences with objects and the world, rather than being detached or abstract. Merleau-Ponty emphasized that the body is both a subject of perception and an object that can be perceived, and that there is an intertwining relationship between the perceiving body and the world through which meanings are formed in a pre-reflective sense. His work has influenced later scholars seeking to understand embodied cognition, neurophenomenology, and the interrelations between mind, body, and experience.
LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
This Dissertation explores the particular circumstances of Mirzapur, a region located in the
core of India. Mirzapur, with its varied terrains and abundant biodiversity, offers an optimal
environment for investigating the changes in vegetation cover dynamics. Our study utilizes
advanced technologies such as GIS (Geographic Information Systems) and Remote sensing to
analyze the transformations that have taken place over the course of a decade.
The complex relationship between human activities and the environment has been the focus
of extensive research and worry. As the global community grapples with swift urbanization,
population expansion, and economic progress, the effects on natural ecosystems are becoming
more evident. A crucial element of this impact is the alteration of vegetation cover, which plays a
significant role in maintaining the ecological equilibrium of our planet.Land serves as the foundation for all human activities and provides the necessary materials for
these activities. As the most crucial natural resource, its utilization by humans results in different
'Land uses,' which are determined by both human activities and the physical characteristics of the
land.
The utilization of land is impacted by human needs and environmental factors. In countries
like India, rapid population growth and the emphasis on extensive resource exploitation can lead
to significant land degradation, adversely affecting the region's land cover.
Therefore, human intervention has significantly influenced land use patterns over many
centuries, evolving its structure over time and space. In the present era, these changes have
accelerated due to factors such as agriculture and urbanization. Information regarding land use and
cover is essential for various planning and management tasks related to the Earth's surface,
providing crucial environmental data for scientific, resource management, policy purposes, and
diverse human activities.
Accurate understanding of land use and cover is imperative for the development planning
of any area. Consequently, a wide range of professionals, including earth system scientists, land
and water managers, and urban planners, are interested in obtaining data on land use and cover
changes, conversion trends, and other related patterns. The spatial dimensions of land use and
cover support policymakers and scientists in making well-informed decisions, as alterations in
these patterns indicate shifts in economic and social conditions. Monitoring such changes with the
help of Advanced technologies like Remote Sensing and Geographic Information Systems is
crucial for coordinated efforts across different administrative levels. Advanced technologies like
Remote Sensing and Geographic Information Systems
9
Changes in vegetation cover refer to variations in the distribution, composition, and overall
structure of plant communities across different temporal and spatial scales. These changes can
occur natural.
Chapter wise All Notes of First year Basic Civil Engineering.pptxDenish Jangid
Chapter wise All Notes of First year Basic Civil Engineering
Syllabus
Chapter-1
Introduction to objective, scope and outcome the subject
Chapter 2
Introduction: Scope and Specialization of Civil Engineering, Role of civil Engineer in Society, Impact of infrastructural development on economy of country.
Chapter 3
Surveying: Object Principles & Types of Surveying; Site Plans, Plans & Maps; Scales & Unit of different Measurements.
Linear Measurements: Instruments used. Linear Measurement by Tape, Ranging out Survey Lines and overcoming Obstructions; Measurements on sloping ground; Tape corrections, conventional symbols. Angular Measurements: Instruments used; Introduction to Compass Surveying, Bearings and Longitude & Latitude of a Line, Introduction to total station.
Levelling: Instrument used Object of levelling, Methods of levelling in brief, and Contour maps.
Chapter 4
Buildings: Selection of site for Buildings, Layout of Building Plan, Types of buildings, Plinth area, carpet area, floor space index, Introduction to building byelaws, concept of sun light & ventilation. Components of Buildings & their functions, Basic concept of R.C.C., Introduction to types of foundation
Chapter 5
Transportation: Introduction to Transportation Engineering; Traffic and Road Safety: Types and Characteristics of Various Modes of Transportation; Various Road Traffic Signs, Causes of Accidents and Road Safety Measures.
Chapter 6
Environmental Engineering: Environmental Pollution, Environmental Acts and Regulations, Functional Concepts of Ecology, Basics of Species, Biodiversity, Ecosystem, Hydrological Cycle; Chemical Cycles: Carbon, Nitrogen & Phosphorus; Energy Flow in Ecosystems.
Water Pollution: Water Quality standards, Introduction to Treatment & Disposal of Waste Water. Reuse and Saving of Water, Rain Water Harvesting. Solid Waste Management: Classification of Solid Waste, Collection, Transportation and Disposal of Solid. Recycling of Solid Waste: Energy Recovery, Sanitary Landfill, On-Site Sanitation. Air & Noise Pollution: Primary and Secondary air pollutants, Harmful effects of Air Pollution, Control of Air Pollution. . Noise Pollution Harmful Effects of noise pollution, control of noise pollution, Global warming & Climate Change, Ozone depletion, Greenhouse effect
Text Books:
1. Palancharmy, Basic Civil Engineering, McGraw Hill publishers.
2. Satheesh Gopi, Basic Civil Engineering, Pearson Publishers.
3. Ketki Rangwala Dalal, Essentials of Civil Engineering, Charotar Publishing House.
4. BCP, Surveying volume 1
বাংলাদেশের অর্থনৈতিক সমীক্ষা ২০২৪ [Bangladesh Economic Review 2024 Bangla.pdf] কম্পিউটার , ট্যাব ও স্মার্ট ফোন ভার্সন সহ সম্পূর্ণ বাংলা ই-বুক বা pdf বই " সুচিপত্র ...বুকমার্ক মেনু 🔖 ও হাইপার লিংক মেনু 📝👆 যুক্ত ..
আমাদের সবার জন্য খুব খুব গুরুত্বপূর্ণ একটি বই ..বিসিএস, ব্যাংক, ইউনিভার্সিটি ভর্তি ও যে কোন প্রতিযোগিতা মূলক পরীক্ষার জন্য এর খুব ইম্পরট্যান্ট একটি বিষয় ...তাছাড়া বাংলাদেশের সাম্প্রতিক যে কোন ডাটা বা তথ্য এই বইতে পাবেন ...
তাই একজন নাগরিক হিসাবে এই তথ্য গুলো আপনার জানা প্রয়োজন ...।
বিসিএস ও ব্যাংক এর লিখিত পরীক্ষা ...+এছাড়া মাধ্যমিক ও উচ্চমাধ্যমিকের স্টুডেন্টদের জন্য অনেক কাজে আসবে ...
Beyond Degrees - Empowering the Workforce in the Context of Skills-First.pptxEduSkills OECD
Iván Bornacelly, Policy Analyst at the OECD Centre for Skills, OECD, presents at the webinar 'Tackling job market gaps with a skills-first approach' on 12 June 2024
This presentation includes basic of PCOS their pathology and treatment and also Ayurveda correlation of PCOS and Ayurvedic line of treatment mentioned in classics.
it describes the bony anatomy including the femoral head , acetabulum, labrum . also discusses the capsule , ligaments . muscle that act on the hip joint and the range of motion are outlined. factors affecting hip joint stability and weight transmission through the joint are summarized.
Leveraging Generative AI to Drive Nonprofit InnovationTechSoup
In this webinar, participants learned how to utilize Generative AI to streamline operations and elevate member engagement. Amazon Web Service experts provided a customer specific use cases and dived into low/no-code tools that are quick and easy to deploy through Amazon Web Service (AWS.)
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
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Throughout his career, he has taken on multifaceted roles, from leading technical project management teams to owning solutions that drive operational excellence. His conscientious and proactive approach is unwavering, whether he is working independently or collaboratively within a team. His ability to connect with colleagues on a personal level underscores his commitment to fostering a harmonious and productive workplace environment.
Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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Strategies for Effective Upskilling is a presentation by Chinwendu Peace in a Your Skill Boost Masterclass organisation by the Excellence Foundation for South Sudan on 08th and 09th June 2024 from 1 PM to 3 PM on each day.
BÀI TẬP BỔ TRỢ TIẾNG ANH LỚP 9 CẢ NĂM - GLOBAL SUCCESS - NĂM HỌC 2024-2025 - ...
Corpus force vitale
1. Schopenhauer – Le vouloir-vivre
« Chaque regard posé sur le monde, que le philosophe a pour tâche d'élucider, confirme et atteste
que le vouloir-vivre, bien loin d’être l’hypostase d'on ne sait quoi, ou même un mot vide, est la seule
expression vraie de la plus intime essence du monde. Tout aspire et s’efforce à l'existence, et si
possible à l’existence organique, c’est-à-dire la vie, et, une fois éclose, à son plus grand essor
possible.
On voit bien clairement dans la nature animale que le vouloir-vivre est le trait fondamental de son
existence, son unique propriété immuable et inconditionnelle. Qu'on observe donc cet élan universel
vers la vie, l’empressement infini, la facilité et la complaisance avec lesquelles 1e vouloir-vivre,
sous des millions de formes, partout et à chaque instant, par fécondation et par germes, et là où
ceux-ci manquent, par generatio aequivoca [génération spontanée], se rue vers l'existence,
saisissant toute occasion, s’emparant avidement de toute substance porteuse de vie; et qu’on jette
ensuite un regard sur l'épouvante et la panique qui s'emparent de lui, quand n'importe laquelle de
ses formes individuelles d'existence est en passe de perdre celle-ci, surtout quand il en a la claire
conscience. C'est alors comme si, dans cet unique spécimen, le monde entier allait être anéanti, et la
vie entière de l’être vivant ainsi menacée se transforme aussitôt en une guerre de résistance la plus
désespérée contre la mort. Qu'on observe, par exemple, la peur incroyable qui saisit un homme en
danger de mort, l'immédiat et profond intérêt de tous ceux qui en sont témoins et l'explosion de joie
quand un sauvetage est réussi. Qu'on observe l'effroi glacé qui suit la lecture d'une condamnation à
mort, le sentiment d’horreur qu’inspire la vue des préparatifs pour l'exécution et le sentiment
déchirant de compassion lorsqu’elle a lieu sous nos yeux. C'est à croire qu'il s’agit là de bien autre
chose que de la simple suppression de quelques années d'une existence vide, triste, empoisonnée par
des désagréments de toutes sortes et constamment incertaine. On devrait plutôt demander alors ce
que ça peut bien faire à l'un ou à l’autre d'arriver quelques années plus tôt là où après son éphémère
existence il lui en restera encore des billions à être. Tous ces phénomènes montrent bien que c'est
avec raison que j'ai posé comme l'ultime inexplicable et le fondement obligé de toute explication le
vouloir-vivre, et que bien loin d'être, sous le nom d’absolu, d’infini, d’Idée, ou d'appellations
semblables, un mot ronflant et vide, il est de toute chose ce que nous connaissons de plus réel, qu'il
est, oui, le germe même de la réalité. » (Le monde, chap. XXVIII, 339.)
« Ce vouloir-vivre, nous le sommes nous-mêmes ». Que nous voulions vivre n'est donc pas quelque
chose qui, avant de se produire, est soumis au choix de l’intellect. « Le vouloir-vivre est un prius de
l’intellect. » La philosophie doit en tenir compte. « Comme point de départ destiné à être le
fondement explicatif de tout le reste, on doit prendre ce qui ne peut s’expliquer plus avant, mais ne
peut non plus être mis en doute, ce dont l’existence est certaine, mais inexplicable. Et c’est le
vouloir-vivre. » Si on prend quoi que ce soit d’autre pour point de départ, il faudra pouvoir en
déduire cette aspiration à l’existence : « Cela ne marchera jamais. »
Il est donc, pour Schopenhauer, impossible, parce que ce serait une tricherie, d’adopter un point de
vue absolu extérieur à la vie. C'est en tant qu’êtres vivants liés à une volonté et une conscience que
nous pouvons philosopher et cette immanence de l’homme à lui-même fait qu’il est juste
d’expliquer le monde à partir de l'homme, et non l’homme à partir du monde. (Cf. Le monde, chap.
L, 739.)
2. Spinoza – Conatus et Persévérance dans l’Être
Toute chose s'efforce — autant qu'il est en son pouvoir — de persévérer dans son être.
L'effort par lequel toute chose s'efforce de persévérer dans son être n'est rien d'autre que l'essence
actuelle de cette chose. Cet effort, en tant qu'il a rapport à l'âme seule, s'appelle : Volonté. Mais
lorsqu'il a rapport en même temps à l'Âme et au Corps, il se nomme : Appétit. L'appétit, par
conséquence, n'est pas autre chose que l'essence même de l'homme, de la nature de laquelle les
choses qui servent à sa propre conservation résultent nécessairement ; et par conséquent, ces mêmes
choses, l'homme est déterminé à les accomplir.
En outre, entre l'appétit et le désir il n'existe aucune différence, sauf que le désir s'applique, la
plupart du temps, aux hommes lorsqu'ils ont conscience de leur appétit et, par suite, le désir peut
être ainsi défini : « Le désir est un appétit dont on a conscience. » Il est donc constant, en vertu des
théorèmes qui précèdent, que nous ne nous efforçons pas de faire une chose, que nous ne voulons
pas une chose, que nous n'avons non plus l'appétit ni le désir de quelque chose parce que nous
jugeons que cette chose est bonne ; mais qu'au contraire nous jugeons qu'une chose est bonne parce
que nous nous efforçons vers elle, que nous la voulons, que nous en avons l'appétit et le désir.
Proposition 1 : Notre corps agit en certaines circonstances , et en d'autres il subit. En tant qu'il a des
idées adéquates, il est nécessairement actif en certaines choses, et en tant qu'il a des idées
inadéquates il est nécessairement passif en certaines choses.
Proposition 6 : Toute chose, autant qu’il est en elle, s’efforce de persévérer dans son être.
( Conatus )
proposition 11: Si quelque chose augmente ou diminue, favorise ou empêche la puissance d'agir de
notre corps, l'idée de cette chose augmente ou diminue, favorise ou empêche la puissance de penser
de notre âme.
3. Nietzsche – La Volonté vers la Puissance
Les philosophes ont coutume de parler de la volonté comme si c’était la
chose la mieux connue au monde; Schopenhauer nous a même appris que nous
ne connaissons au fond que la volonté, que nous la connaissons de part en part,
sans y ajouter ni retrancher quoi que ce soit. Mais j’ai l’impression que dans ce
cas aussi Schopenhauer n’a fait que suivre les habitudes des philosophes: qu’il
a repris et exagéré un préjugé populaire. Avant tout, il me semble que la volonté
est quelque chose de complexe, dont l’unité est purement verbale, et c’est
effectivement dans l’unicité du mot que se dissimule le préjugé populaire qui a
trompé la vigilance toujours médiocre des philosophes Soyons donc plus
vigilants et "moins philosophes ", disons que tout acte de volonté comporte
premièrement une pluralité de sentiments : le sentiment de l’état initial, le
sentiment de l’état terminal, le sentiment du mouvement lui-même qui conduit
de l’un à l’autre; en outre un sentiment musculaire concomitant qui, par une
sorte d’habitude, entre en jeu sitôt que nous " voulons ", même si nous ne
remuons pas " les bras et les jambes". Il faut donc tenir un sentiment ou mieux
un agrégat de sentiments pour une composante de la volonté; mais,
secondement, la pensée y entre aussi, car tout acte de volonté recèle une pensée
qui le commande, et n’allons pas croire que nous puissions retrancher cette
pensée du vouloir — la volonté s’évanouirait du même coup. Troisièmement, la
volonté n’est pas seulement un amalgame de sentiment et de pensée, mais avant
tout un mouvement passionnel, cette passion de commander dont il a déjà été
question. Ce qu’on nomme "libre arbitre" est essentiellement notre sentiment
de supériorité à l’endroit de celui qui doit obéir. "Je suis libre, "il" doit obéir",
cette conviction réside au fond de toute volonté, de même que cette tension de
la volonté, ce regard direct qui ne fixe qu’une chose, ce jugement radical que
" ceci importe à présent et rien d’autre ", cette intime certitude que l’on sera
obéi, et tout ce qui appartient encore à la psychologie du commandement. Un
homme qui veut commande en lui-même à quelque chose qui obéit ou dont il se
croit obéi. Mais considérons maintenant l’aspect le plus singulier de la volonté,
de cette chose si complexe pour laquelle le peuple n’a qu’un mot: si, dans le
cas envisagé, nous sommes à la fois celui qui commande et celui qui obéit, et si
nous connaissons, en tant que sujet obéissant, la contrainte, l’oppression, la
résistance, le trouble, sentiments qui accompagnent immédiatement l’acte de
volonté; si, d’autre part, nous avons l’habitude de nous duper nous-mêmes en
escamotant cette dualité grâce au concept synthétique du "moi", on voit que
toute une chaîne de conclusions erronées, et donc de jugements faux sur la
volonté elle-même, viennent encore s’agréger au vouloir. Ainsi celui qui veut
croit-il de bonne foi qu’il suffit de vouloir pour agir. Comme dans la très grande
majorité des cas, la volonté n’entre en jeu que là où elle s’attend à être obéie,
donc à susciter un acte, on en est venu à croire, fallacieusement, qu’une telle
conséquence était nécessaire. Bref, celui qui veut est passablement convaincu
que la volonté et l’acte ne sont qu’un en quelque manière; il attribue à la
volonté elle-même la réussite et l’accomplissement de l’acte volontaire, et jouit
du même coup du sentiment accru de puissance que tout succès apporte avec
soi. "Libre arbitre", tel est le mot qui désigne ce complexe état d’euphorie du
sujet voulant, qui commande et s’identifie à la fois avec l’exécuteur de l’action,
qui goûte au plaisir de triompher des résistances, tout en estimant que c’est sa
volonté qui les surmonte. À son plaisir d’individu qui ordonne, le sujet voulant
ajoute ainsi les sentiments de plaisir issus des instruments d’exécution que sont
les diligentes " sous-volontés " ou sous-âmes, car notre corps n’est pas autre
chose qu’un édifice d’âmes multiples. L’effet, c’est moi: ce qui se produit ici ne
4. diffère pas de ce qui se passe dans toute collectivité heureuse et bien organisée:
la classe dirigeante s’identifie aux succès de la collectivité. Dans tout acte
volontaire on a toujours affaire à un ordre donné et reçu, ordre qui s’adresse,
nous venons de le dire, à un édifice collectif " d’âmes " multiples. C’est
pourquoi un philosophe devrait s’arroger le droit de considérer le vouloir sous
l’angle de la morale, — de la morale conçue comme science des rapports de
domination dont procède le phénomène "vie". —
Yi King 1: Le ciel
Les nuages avancent, la pluie étend son effet ; les êtres se perpétuent. La fin et le commencement
sont éclairés d’une grande
lumière. La voie de l’activité, c’est la modification et la transformation. Chaque chose se
conformant exactement à sa nature
et à sa destinée, c’est l’extrême harmonie, c’est là le bien et la
perfection. L’action du ciel, c’est l’activité ; l’individu l’imite, en s’efforçant sans cesse d’arriver à
la perfection, c’est-à-dire de vivre
en harmonie avec les cycles naturels.
Khien est un présage heureux. Dans l’hexagramme, le ciel est un
et unique (en haut et en bas) : c’est l’image symbolique d’une
répétition continue. L’homme doué en fait sa règle pour ne pas
laisser altérer l’énergie de la vertu du ciel par les désirs humains,
et persévère dans ses efforts. Son énergie s’accompagne de
douceur, et ne doit pas être utilisée pour dominer les autres.
L’initié pratique la bonté (printemps), la liberté, qui est le développement des êtres selon leurs
aptitudes et leur nature (été), le
bien, qui est ce que les êtres possèdent et qui leur convient sans
que cela nuise à autrui (automne), et la perfection, qui est le développement parfait des êtres
vivants, pour l’homme l’intelligence
(hiver). Il s’élève au-dessus des hommes ; il honore la société en
se conformant à la bienséance ; il fait le bien par devoir.
En pratique
Allez de l’avant. Votre pouvoir créatif et votre ardeur vous permettent de vous adapter à toutes les
situations (amour ou travail)
et d’agir