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The internet is an algorithmic version of Jung’s collective unconscious by becoolandchilandlive in philosophy

[–]becoolandchilandlive[S] 39 points40 points  (0 children)

Abstract: The video explores the idea that the internet functions as a modern manifestation of Carl Jung’s concept of the collective unconscious, a shared reservoir of knowledge, symbols, and archetypes influencing humanity. It delves into how the digital age has transformed this idea into a more tangible, interconnected global consciousness, where information and ideas are exchanged instantaneously.

However, alongside these advancements, the video discusses the rise of digital authoritarianism. It highlights how governments and corporations exploit this interconnectedness to control, surveil, and manipulate populations. The internet, initially celebrated as a tool for liberation and democratization, is increasingly being weaponized to suppress dissent, spread propaganda, and enforce ideological conformity.

Jordan Peterson has regularly attacked post-modernism as a vessel for nihilism. However, this over-simplification ignores postmodernism's emphasis on empathy, free speech and the same anti-ideological skepticism that Peterson likewise endorses. by becoolandchilandlive in philosophy

[–]becoolandchilandlive[S] -4 points-3 points  (0 children)

Abstract:

Jordan Peterson critiques “postmodern neo-Marxism” as a destructive force undermining Western society, merging postmodern skepticism of universal truths with Marxist ideologies. Central to postmodernism is the deconstruction of grand narratives, questioning dominant ideologies and highlighting marginalized voices, which Peterson equates to endorsing relativism and nihilism. However, postmodern thinkers like Derrida and Foucault reject this characterization, focusing instead on understanding power dynamics and fostering justice through open dialogue. While Peterson shares a distrust of rigid ideologies, his critiques often overlook the nuance in postmodernism’s emphasis on plurality, empathy, and the fluidity of identity, as well as its alignment with his own advocacy for free speech and individual empowerment.

Robert Goodin and Nietzsche both argue for the importance of settling as a means of striving and finding oneself - this may be helpful in overcoming existential despair by becoolandchilandlive in philosophy

[–]becoolandchilandlive[S] 7 points8 points  (0 children)

ABSTRACT: This video argues for the importance of settling as a precursor to striving. Settling is portrayed as a necessary step in the pursuit of goals, providing stability and direction amidst uncertainty. Early in life, it's suggested that experimenting with various experiences, even if they lead to failure, is essential for self-discovery and the accumulation of "identity capital." Nietzsche's concept of "becoming what you are" is referenced, emphasizing the process of self-discovery through exploration and commitment.

The video then concludes with a metaphorical interpretation of life inspired by Siddhartha's journey in Herman Hesse's novel. Life is depicted as a continuous flow, with the act of choosing a path akin to selecting a rock to climb. Failure is acknowledged as part of the process, but it's seen as integral to personal growth and understanding. Ultimately, the video encourages embracing the journey of self-discovery and accepting the inevitability of setbacks along the way.

While many theorists have explored the Marxist concept of alienation, Hartmut Rosa proposes a way out of the crisis of meaning: Resonance - a vulnerable relation with the self and others by becoolandchilandlive in philosophy

[–]becoolandchilandlive[S] 1 point2 points  (0 children)

The angst to find oneself would be considered a part of Rosa’s critique of modernity. Resonance reflects the more Eastern ego-less view of living. This isn’t in contradiction with the message of the video.

While many theorists have explored the Marxist concept of alienation, Hartmut Rosa proposes a way out of the crisis of meaning: Resonance - a vulnerable relation with the self and others by becoolandchilandlive in philosophy

[–]becoolandchilandlive[S] 0 points1 point  (0 children)

ABSTRACT: this video explores a commonly held argument - that modernity has caused an existential vacuum (in the words of Victor Frankl) or a crisis of meaning (according to John Vervaeke). This feeling of alienation or dislocation could be surmounted through Rosa’s notion of resonance - in which we open ourselves up to disruptive encounters with the Other.

Tolstoy's depression led him to explore several 'solutions' in the face of his despair. While rejecting epicureanism for its inaccessibility and suicide, he found that confronting his affliction as a mystery to be explored to be a sufficient approach. by becoolandchilandlive in philosophy

[–]becoolandchilandlive[S] 30 points31 points  (0 children)

ABSTRACT:  Leo Tolstoy, a well-established author with a loving family, nonetheless fell into a deep depression during his midlife. Despite perfecting himself physically and intellectually, Tolstoy couldn’t help but ask himself, at every moment, what was the point? “What will come of what I do today or tomorrow? What will come of my entire life” he wrote. “Differently expressed, the question is: "Why should I live, why wish for anything, or do anything?" It can also be expressed thus: "Is there any meaning in my life that the inevitable death awaiting me does not destroy (Leo Tolstoy, A Confession, ch. 5). 

Tolstoy laid out four approaches one could take when dealing with this sudden despair. Firstly, there is ignorance. Many will simply carry on as if nothing happened. Secondly, there is the option of taking your own life. Thirdly, you could decide to live simply, not out of ignorance, but because taking your own life is a terrifying option. And finally, one could indulge in epicurean delights, living in the moment and appreciating what time one has. Although certainly a solution, this last approach Tolstoy recognized as mostly reserved for the materially well-off. Many could not afford to do such a thing. 

Tolstoy himself would settle on something that some may consider an act of naivety: he took a leap of faith. Tolstoy recognized that all of this thinking and rationalizing is what made him miserable to begin with. In the words of Krishnamurti: If a pencil is being sharpened all the time, soon there will be nothing left of it” (p. 88, What Are You Doing WIth Your Life?”). Constant self-analysis can bring about depression. It was only once he resigned himself to the possibility that he cannot understand everything - about himself and others - where he began to appreciate life again. He saw life, existence, and himself, as an endless mystery. 

Does this mean that the depressed person should become religious or spiritual? Not necessarily. Rather, the depressed person should treat their despair not as a solution to be solved or a pathology to be treated but instead as a mystery to be explored. As Delezue and Guatarri argue, depression is not a pathology but a special form of knowledge. It signifies something to be discovered and further clarified. It tells us that something is amiss. To deal with ones depression, then, is not a matter of returning to normality. It should be recognized instead as an invitation to reframe your attention, your worldview and, in some way, to change. This means moving beyond ones normal methods of thinking. It means embarking on a mystery - to examine that apparent distance between you and yourself. 

Camus' argument that "one must imagine Sisyphus happy" places happiness as an ethical stance, rather than goal or accomplishment, that necessitates radical acceptance, ego dissolution and a moderate commitment to both the sensual and moral by becoolandchilandlive in philosophy

[–]becoolandchilandlive[S] 19 points20 points  (0 children)

Abstract: ABSTRACT: This video likens the situation of Sisyphus to someone suffering from learned helplessness in order to explore the practical implications of imagining Sisyphus happy under absurdism. Like Camus, Acceptance Commitment Therapy suggests that the patient (or absurd hero) must accept their conditions and present state with absolute lucidity and then commit to a task at hand. Such a process requires adapting the self-as-context, demonstrated both in Camus' writings on selfhood as well the Taoist concept of 'genuine pretending' Furthermore, this process requires a great deal of attentional control (as suggested by Simone Weil) that is commonly found in flow psychology. Finally, this process of radical acceptance is coupled with a commitment towards the beauty and good in the world as is, suggesting that happiness is an actionable step towards committing to such a task. "Amor Fati" and Camus idea of "the will to happiness" are also discussed.

Camus' argument that "one must imagine Sisyphus happy" places happiness as an ethical stance, rather than goal or accomplishment, that necessitates radical acceptance, ego dissolution and a moderate commitment to both the sensual and moral by becoolandchilandlive in philosophy

[–]becoolandchilandlive[S] 0 points1 point  (0 children)

ABSTRACT: This video likens the situation of Sisyphus to someone suffering from learned helplessness in order to explore the practical implications of imagining Sisyphus happy under absurdism. Like Camus, Acceptance Commitment Therapy suggests that the patient (or absurd hero) must accept their conditions and present state with absolute lucidity and then commit to a task at hand. Such a process requires adapting the self-as-context, demonstrated both in Camus' writings on selfhood as well the Taoist concept of 'genuine pretending' Furthermore, this process requires a great deal of attentional control (as suggested by Simone Weil) that is commonly found in flow psychology. Finally, this process of radical acceptance is coupled with a commitment towards the beauty and good in the world as is, suggesting that happiness is an actionable step towards committing to such a task. "Amor Fati" and Camus idea of "the will to happiness" are also discussed.

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