The Incompatibility Of Free WORK Will And Determinism Pdf To Excel

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The notion of the absurd contains the idea that there is no meaning in the world beyond what meaning we give it. This meaninglessness also encompasses the amorality or "unfairness" of the world. This can be highlighted in the way it opposes the traditional Abrahamic religious perspective, which establishes that life's purpose is the fulfillment of God's commandments.[32] This is what gives meaning to people's lives. To live the life of the absurd means rejecting a life that finds or pursues specific meaning for man's existence since there is nothing to be discovered. According to Albert Camus, the world or the human being is not in itself absurd. The concept only emerges through the juxtaposition of the two; life becomes absurd due to the incompatibility between human beings and the world they inhabit.[32] This view constitutes one of the two interpretations of the absurd in existentialist literature. The second view, first elaborated by Søren Kierkegaard, holds that absurdity is limited to actions and choices of human beings. These are considered absurd since they issue from human freedom, undermining their foundation outside of themselves.[33]

In contrast, the inauthentic is the denial to live in accordance with one's freedom. This can take many forms, from pretending choices are meaningless or random, convincing oneself that some form of determinism is true, or "mimicry" where one acts as "one should".[citation needed]

Existentialists oppose defining human beings as primarily rational, and, therefore, oppose both positivism and rationalism. Existentialism asserts that people make decisions based on subjective meaning rather than pure rationality. The rejection of reason as the source of meaning is a common theme of existentialist thought, as is the focus on the anxiety and dread that we feel in the face of our own radical free will and our awareness of death. Kierkegaard advocated rationality as a means to interact with the objective world (e.g., in the natural sciences), but when it comes to existential problems, reason is insufficient: "Human reason has boundaries".[52]

Anxiety's importance in existentialism makes it a popular topic in psychotherapy. Therapists often offer existentialist philosophy as an explanation for anxiety. The assertion is that anxiety is manifested of an individual's complete freedom to decide, and complete responsibility for the outcome of such decisions. Psychotherapists using an existentialist approach believe that a patient can harness his anxiety and use it constructively. Instead of suppressing anxiety, patients are advised to use it as grounds for change. By embracing anxiety as inevitable, a person can use it to achieve his full potential in life. Humanistic psychology also had major impetus from existentialist psychology and shares many of the fundamental tenets. Terror management theory, based on the writings of Ernest Becker and Otto Rank, is a developing area of study within the academic study of psychology. It looks at what researchers claim are implicit emotional reactions of people confronted with the knowledge that they will eventually die.[116]

Walter Kaufmann criticized "the profoundly unsound methods and the dangerous contempt for reason that have been so prominent in existentialism."[117] Logical positivist philosophers, such as Rudolf Carnap and A. J. Ayer, assert that existentialists are often confused about the verb "to be" in their analyses of "being."[118] Specifically, they argue that the verb "is" is transitive and pre-fixed to a predicate (e.g., an apple is red) (without a predicate, the word "is" is meaningless), and that existentialists frequently misuse the term in this manner. Wilson has stated in his book The Angry Years that existentialism has created many of its own difficulties: "We can see how this question of freedom of the will has been vitiated by post-romantic philosophy, with its inbuilt tendency to laziness and boredom, we can also see how it came about that existentialism found itself in a hole of its own digging, and how the philosophical developments since then have amounted to walking in circles round that hole."[119]

Love is primarily in the will, not in the emotions or the glands. The will is like the voice; the emotions are like the echo. The pleasure associated with love, or what is today called "sex," is the frosting on the cake; its purpose is to make us love the cake, not ignore it. The greatest illusion of lovers is to believe that the intensity of their sexual attraction is the guarantee of the perpetuity of their love. It is because of this failure to distinguish between the glandular and spiritual--or between sex which we have in common with animals, and love which we have in common with God--that marriages are so full of deception. What some people love is not a person, but the experience of being in love. The first is irreplaceable; the second is not. As soon as the glands cease to react with their pristine force, couples who identified emotionalism and love claim they no longer love one another. If such is the case they never loved the other person in the first place; they only loved being loved, which is the highest form of egotism. Marriage founded on sex passion alone lasts only as long as the animal passion lasts. Within two years the animal attraction for the other may die, and when it does, law comes to its rescue to justify the divorce with the meaningless words "incompatibility," or "mental torture." Animals never have recourse to law courts, because they have no will to love; but man, having reason, feels the need of justifying his irrational behavior when he does wrong.

Love is trinity; sex is duality. But there are many other differences between the two. Sex rationalizes; love does not. Sex has to justify itself with Kinsey Reports, "But Freud told us," or "No one believes that today"; love needs no reasons. Sex asks science to defend it; love never asks "Why?" It says, "I love you." Love is its own reason. "God is love." Satan asked a "Why?" of God's love in the Garden of Paradise. Every rationalization is farfetched and never discloses the real reason. He who breaks the Divine Law and finds himself outside of Christ's Mystical Body in a second marriage, will often justify himself by saying: "I could not accept the Doctrine of Transubstantiation." What he means is that he can no longer accept the Sixth Commandment. Milton wrote an abstract and apparently a philosophical treatise on "Doctrine and Discipline of Divorce," in which he justified the divorce on the grounds of incompatibility. But the real reason was not what he set down in the book; it was to be found in the fact that he wished to marry someone else while his wife was living. What is important is not what people say, but why they say it. Too many assume that the reason people do not come to God is because they are ignorant; it is more generally true that the reason people do not come to God is because of their behavior. Our Lord said: "Rejection lies in this, that when the light came into the world men preferred darkness to light; preferred it, because their doings were evil. Anyone who acts shamefully hates the light." (John 3:19, 20) It is not always doubt that has to be overcome, but evil habits.

If the pendulum denies its dependence on the clock, it is no longer free to swing. Because man denied his dependence on God, Who alone is the Source of his independence, the harmony of his nature became disturbed. There sprang up in his Vita what is called libido, or concupiscence, a tending toward certain things in defiance of rational restraint. Abnormality was introduced in all the three channels of the Vita. From now on legitimate self-love could become Egotism and Selfishness; the union of two in one flesh could become Sex, in the modern sense of the term; and the right to property could become Communism, Monopolistic Capitalism, and Revolution. They need not become any of these things, for man still has human freedom, but it became harder for man to keep the lower passions tamed and under control. This concupiscence or libido is not a sin; it is more like a temptation, which becomes a sin only when the will consents to this disorder. This original catastrophe to human nature made man eccentric, that is, inclined to get off center, from which tendency has come the need of Abnormal Psychology.

It follows then that all love is produced by goodness, for goodness by its nature is lovable. It may be difficult to understand why certain people are loved, but of this we can be sure: those who love see a goodness in them which others do not see. God loves us because He puts His Goodness into us and finds it there. We love certain creatures because we find goodness in them. Saints love those whom no one else loves, because after the manner of God, they put goodness into other people and find them lovable. If it be asked why the drunkard loves alcohol, why the libertine loves perversion, or why the criminal loves stealing, it is because each of them sees some good in what he does. What each seeks is not the highest moral good, for endowed with free will, each can always choose a partial rather than a total good, thus making a god of his appetites. Evil in order to be attractive must at least wear the guise of goodness. Hell has to be gilded with gold of paradise, or men would never want its evil. If evil were always called by its right name, it would lose much of its appeal. When the exaggerations and perversions of sex are called the "Kinsey Report," they give an air of scientific goodness to that which would have no appeal if it were called "lust." Goodness by its nature is lovable, and love finds it impossible not to pursue goodness. Goodness is perfective of our being, and thus compensates for the meagerness of our having.

Because love creates unity, we have explained why some heroic souls are willing to take on the sufferings and sins of others. A loving mother faced by a child's pain would take on that pain, if she could, in order to free her child of it. She feels the pain as her own, because her love has made her one with the infant. Just as love in the face of pain takes on the pain because of oneness with the beloved, so love in the face of evil takes on the sins of others, because of oneness with the beloved. This sacrificial love reached its highest psychological expression in the Garden of Gethsemane, where Christ so identified Himself with sinners that He began to sweat crimson drops of blood. It reached its greatest physical expression on Calvary, when He offered His life for those whom He loved. But before Gethsemane and Calvary, the law that love tends to unify the lovers produced the Incarnation, in which God, Who loved man, became man to save him from his sins. 2b1af7f3a8

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The Incompatibility Of Free WORK Will And Determinism Pdf To Excel

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