Oftentimes, individuals mistake perception of something (be it a fact, an opinion, another person, an idea, an object, etc) for knowledge. In such cases, they see their own discernment of the given subject as an absolute truth. However, they fail to realize that biases in their own personal perception may be interfering with a true, factual knowledge of the subject. It is this potential for bias in personal observation which accounts for the difference between perception and knowledge.
Knowledge can be defined as a general familiarity with the subject at hand. To know a fact, idea, or opinion is to be acquainted with the general details of the subject and to understand their meanings. Perception, on the other hand, is the method by which people attain knowledge of their respective environments. Perception is the acquisition of the understanding of a given subject through observation of and experience with the subject. Because perception involves personal observation of the outside world, individual biases inevitably taint how humans perceive their surroundings. People tend to confuse knowledge with perception because they identify their own knowledge as truth itself. However, since personal knowledge of a given object must be achieved through perception, knowledge is shaped by the biases with which humans perceive the environment. Therefore, a “true knowledge” of the subject, or an objective understanding of the subject without the interference of bias, remains elusive, despite one’s belief that he has such knowledge of the subject.
In fact, we must question whether “true knowledge” exists whatsoever. A completely factual knowledge of the environment would be a level of understanding which is completely objective and unaffected by personal biases. In this sense, the knowledge can be described as “true” or “factual” because no personal prejudices have altered its understanding. However, is it possible to observe and understand our environment in a perfectly objective manner? Although we, as humans, are often not cognizant of our predispositions in perception, it is impossible to avoid their affect on our knowledge. For example, consider a child who is reared in a family with two arch-conservative parents. Quite likely, the child will be taught to think in a similar manner to his parents and will become conservative himself upon taking an interest in politics. In this case, the child has not necessarily evaluated political issues independently, his biases dictating his opinions. He may believe that his conservative beliefs are more sensible than liberal ones, but his predispositions, more so than logic, have determined his opinions, regardless of which opinion is “more right” (no pun intended). Similarly, the child may react against his parents’ biases, taking more liberal stances on political issues. Although it may appear that the child has avoided adopting environmental prejudices, he has merely taken on a different set of predispositions. In both examples, the child remains bound in thought by his biases. With the realization of the fact that all humans, to some degree, are predisposed to certain ways of thinking, we must acknowledge that no “true knowledge” of any fact or idea can be established.
Before discussing whether knowledge is necessary for perception or perception necessary for knowledge, confusion over the meaning of knowledge must be eliminated. Some may define knowledge as a “true knowledge” of the given subject – the very kind of knowledge which, as we previously determined, cannot exist. In this case, perception and knowledge would be mutually exclusive. Perception implies that the person, in attempting to understand his environment, has allowed his predispositions to affect his understanding. Therefore, by definition, perception impedes on our ability to attain “true knowledge.” However, again, personal influence is essentially impossible to avoid. A better way to define knowledge would be as one’s own understanding of his environment. Using this definition, perception is a prerequisite to knowledge – it is the means by which people observe and learn about their surroundings. Only by first accepting that all understanding is influenced by personal bias can we concede that “true knowledge” is nonexistent and that perception is essential to knowledge.
Although such “true knowledge” can never be attained in entirety, humans must not be content to allow predispositions to fully dictate their opinions. Certainly, one’s environment and upbringing are significantly influential in directing one’s thoughts. However, people must strive to minimize the influence of personal predispositions on their understanding of their surroundings. Objective knowledge, in a relative sense, is superior to biased knowledge in that it allows for a greater awareness and acceptance of a wider range of beliefs. When people fail to consider other viewpoints, allowing their prejudices to control their knowledge, their perception limits their understanding of the world merely to their own narrow mental framework. A stronger effort to cast aside such mental limitations, on the other hand, widens one’s understanding and knowledge of their environment, although it may never be a genuinely “true knowledge.” Therefore, to “know thyself” and identify one’s own biases can give a person the ability to strive to defeat personal prejudice, allowing for an expanded perception and knowledge of the world.
Wednesday, January 9, 2008
Sunday, December 9, 2007
Know Thyself
In essence, to know oneself is to be aware of and able to evaluate in an objective manner one’s own thoughts and actions. Living within society, we are exposed to countless individuals in countless different settings. We often judge others based on the decisions we observe them to make and the actions we observe them to carry out. Within this society, the one person which we are not able to observe directly is oneself. We can easily identify the faults of another person’s morality, decision-making ability, intelligence, friendliness, or any other outwardly visible characteristic. However, because we cannot observe our own actions directly, our own faults can easily be ignored, overlooked, or altogether unknown by us. As a result, when a person does evaluate himself, he often does so idealistically, without acknowledging many of his own character weaknesses. In order to truly know oneself, one must attempt to self-evaluate objectively, without biasing the evaluation or overlooking personal faults.
The value of self-knowledge comes is that it gives each person opportunities for self-improvement. Again, the fact that people do not have the ability to observe themselves from “a different set of eyes” can give them an idealized self-view. When a human is criticized, his first reaction is rarely to consider the validity of the criticism, but to snap back at the critic and ridicule him for his offensiveness. Under such circumstances, it would be difficult for a person to practice self-improvement because he would be unaware of his faults. However, to know oneself by objectively considering one’s own thoughts and actions would give the person a clearer idea of his own strengths and weaknesses. As a result, he would be able to attempt to act upon his personal shortcomings and attain a more optimal persona.
Although it may seem a strange choice for a shortcoming, I believe that one of my most prominent personal weaknesses is my tendency to be a perfectionist. When doing homework or studying for a test, I will often be comfortable with the material and confident that I will receive a good grade. However, out of an unnecessary level of concern, I often spend hours more than I need to in order to achieve such a high level of success, detracting from time I could have spent socially or with my family. My perfectionism can be demonstrated in social settings as well. I have caught myself multiple times leading my friends into conversations on topics that make me seem “better” than them, be it grades, college choices, range of acquaintances, etc. When I hear an impressive fact regarding a friends’ accomplishment, I will feel proud of my friend, but I also often feel that I need to improve my own abilities in order to “catch up” with my friends’ successes. Recently, I have tried to be a more relaxed person, spending more appropriate amounts of time on tasks and being less concerned with my own pride than with genuine social pleasure. However, people are inclined to overlook personal weaknesses out of inability to identify them. The process of getting to know one’s own shortcomings and fixing them can be difficult, a truth which I have experienced while attempting to amend my own weaknesses.
My strongest personal quality is most likely my intelligence. I take pride in my intellect and I am glad that it is available to me as a resource in all aspects of my life. Although intelligence is often related only to only scholarly pursuits, I feel that my own intelligence applies to all aspects of my life. Certainly, in school, my thinking ability aids me as I attempt to achieve academic success. However, the ability to think well is also essential to a successful social life. One’s thoughts dictate one’s actions, and, ultimately, one’s actions are used to judge a person in society. The more one can control one’s own thoughts, the more his actions will be respected by others. I feel that my intelligence gives me a greater ability to dictate my behavior and make decisions which will win my society’s appreciation. In addition, my strength of mind allows me to evaluate social situations more clearly, giving me the capability to decide whether it is in my best interest to associate myself with a certain group of peers. Therefore, without my strong intelligence, I feel that I would be a completely different person, both academically and socially.
Considering one’s own personal strengths and weaknesses can be difficult because it implies the acknowledgement of potentially unsettling truths. While the human mind naturally attempts to avoid thoughts which are uncomfortable or personally “threatening,” knowing oneself makes such thoughts necessary. Acknowledgement of one’s own weaknesses implies not only imperfection, but wastefulness. A person can make the excuse that a certain element of his character is undesirable because he was unaware of it, but recognizing shortcomings on one’s own implies that the person was aware of it – that he has had the opportunity to change himself for the better, but has ignored his faults. Similarly, acknowledgement of one’s strengths can give a person a feeling of wastefulness. Although personal strengths define us as people, people are oftentimes discontent with their strongest personality traits. For example, “bookworms” may be incredibly intelligent and diligent, but may wish to have stronger social lives. Recognizing and admitting their strengths may make them just as uncomfortable with themselves as admitting their weaknesses. Personally, I am proud of my strength of intelligence. However, the fact that I have been able to acknowledge my perfectionism without ever taking effective action to combat it makes me feel, to an extent, that I have wasted opportunities to improve myself. Hopefully, even just writing this blog entry will give me the motivation I need to change my character for the better.
The value of self-knowledge comes is that it gives each person opportunities for self-improvement. Again, the fact that people do not have the ability to observe themselves from “a different set of eyes” can give them an idealized self-view. When a human is criticized, his first reaction is rarely to consider the validity of the criticism, but to snap back at the critic and ridicule him for his offensiveness. Under such circumstances, it would be difficult for a person to practice self-improvement because he would be unaware of his faults. However, to know oneself by objectively considering one’s own thoughts and actions would give the person a clearer idea of his own strengths and weaknesses. As a result, he would be able to attempt to act upon his personal shortcomings and attain a more optimal persona.
Although it may seem a strange choice for a shortcoming, I believe that one of my most prominent personal weaknesses is my tendency to be a perfectionist. When doing homework or studying for a test, I will often be comfortable with the material and confident that I will receive a good grade. However, out of an unnecessary level of concern, I often spend hours more than I need to in order to achieve such a high level of success, detracting from time I could have spent socially or with my family. My perfectionism can be demonstrated in social settings as well. I have caught myself multiple times leading my friends into conversations on topics that make me seem “better” than them, be it grades, college choices, range of acquaintances, etc. When I hear an impressive fact regarding a friends’ accomplishment, I will feel proud of my friend, but I also often feel that I need to improve my own abilities in order to “catch up” with my friends’ successes. Recently, I have tried to be a more relaxed person, spending more appropriate amounts of time on tasks and being less concerned with my own pride than with genuine social pleasure. However, people are inclined to overlook personal weaknesses out of inability to identify them. The process of getting to know one’s own shortcomings and fixing them can be difficult, a truth which I have experienced while attempting to amend my own weaknesses.
My strongest personal quality is most likely my intelligence. I take pride in my intellect and I am glad that it is available to me as a resource in all aspects of my life. Although intelligence is often related only to only scholarly pursuits, I feel that my own intelligence applies to all aspects of my life. Certainly, in school, my thinking ability aids me as I attempt to achieve academic success. However, the ability to think well is also essential to a successful social life. One’s thoughts dictate one’s actions, and, ultimately, one’s actions are used to judge a person in society. The more one can control one’s own thoughts, the more his actions will be respected by others. I feel that my intelligence gives me a greater ability to dictate my behavior and make decisions which will win my society’s appreciation. In addition, my strength of mind allows me to evaluate social situations more clearly, giving me the capability to decide whether it is in my best interest to associate myself with a certain group of peers. Therefore, without my strong intelligence, I feel that I would be a completely different person, both academically and socially.
Considering one’s own personal strengths and weaknesses can be difficult because it implies the acknowledgement of potentially unsettling truths. While the human mind naturally attempts to avoid thoughts which are uncomfortable or personally “threatening,” knowing oneself makes such thoughts necessary. Acknowledgement of one’s own weaknesses implies not only imperfection, but wastefulness. A person can make the excuse that a certain element of his character is undesirable because he was unaware of it, but recognizing shortcomings on one’s own implies that the person was aware of it – that he has had the opportunity to change himself for the better, but has ignored his faults. Similarly, acknowledgement of one’s strengths can give a person a feeling of wastefulness. Although personal strengths define us as people, people are oftentimes discontent with their strongest personality traits. For example, “bookworms” may be incredibly intelligent and diligent, but may wish to have stronger social lives. Recognizing and admitting their strengths may make them just as uncomfortable with themselves as admitting their weaknesses. Personally, I am proud of my strength of intelligence. However, the fact that I have been able to acknowledge my perfectionism without ever taking effective action to combat it makes me feel, to an extent, that I have wasted opportunities to improve myself. Hopefully, even just writing this blog entry will give me the motivation I need to change my character for the better.
Wednesday, October 31, 2007
Swing Away
I stood at home plate, watching the pitcher take the rubber. The count was two balls and two strikes. A cold sweat began to roll down my cheek. I gripped the bat a little tighter, hoping to find an outlet for my anxiety. The pitcher broke into his windup. Where is he going to pitch the ball? I thought nervously. Will it be low and away? Will it be up and in? Will it hit me?
The ball came careening through the air.
“Swing!” my coach screamed.
“Strike three!” The ball had gone right down the middle of the plate. But the bat was still on my shoulder.
It was a familiar scene. I stood still after watching a perfect pitch whiz by me. I would always find myself treading back to the dugout in dejection, thinking about the opportunity that I had just let go by. And I would always take a seat on the bench and wait for my coach to approach me.
“Why didn’t you swing?” He would ask.
“I’m not sure,” I would always reply, shaking my head.
“Don’t hold back, Adam, just swing!”
“I know, I know.”
I struggled during games, but my performance during batting practice made me look like an all-star. I stood with confidence as a coach would toss pitches to the perfect location. I could expect each pitch to be perfect, and I would never let a ball reach the catcher’s mitt. Right field, left field, left field bleachers – I would shower the ballpark with long line drives. I knew that the coach was working with me, giving me pitches that I could clobber. But I collapsed in the face of an unpredictable and competitive opponent, unable to summon my batting practice prowess.
* * *
It was 7:34 A.M. on the first day of our move from the middle school to the high school. I sat in a room full of strangers. As I remained silent, the others talked and laughed, enjoying the final moments before the teacher began class. I felt awkward as I kept to myself, but I didn’t know what to say to them. I had spent years nurturing my own friendships from elementary school and middle school. I hoped that my friends from Bethany and Woodbridge would remain in most of my classes, but this one seemed to be overrun by students from Orange. How could I open up to these tight-knit friends without seeming like an outsider? Stumped, I settled on waiting for the teacher to arrive.
“Hey,” said a voice from behind. I waited for a boisterous conversation to begin between the people sitting behind me. The seconds passed, but I heard nothing.
“Hello?” I turned around, surprised to find that the girl was looking directly at me. “I was talking to you, ya know….”
Before I could respond, the teacher rifled through the door. I turned around and opened my notes as she began the class.
* * *
“Strike one!” I watched another ball pass through the middle of the strike zone. It was as if an artist planted a still-life statue of my batting stance in the batter’s box before each of my at bats.
“Swing!” I heard my coach’s voice scream from the bench. It was becoming an increasingly common command to me, but it seemed easier said than done.
“Strike two!” Another perfect pitch popped in the catcher’s mitt.
“Time!” my coach yelled. He trotted out of the dugout and met me near the batting circle.
“You are going to swing at this pitch,” he told me directly. “No matter what.”
“What if it’s a ball?” I questioned. “I don’t know where he’s gonna throw it.”
“I don’t care,” he replied. “Swing.”
He walked back to the dugout, leaving the word to echo in my mind. “Swing.” I became tense as I stepped into the batter’s box and took my stance, but my coach’s message rang in my ears. I had no choice but to swing away. As the ball zoomed towards the plate, I uncoiled my hips and brought the bat across the strike zone, just hoping to make contact.
PING! I looked towards the outfield to see the ball headed towards the left-center field gap. Surprised for a moment, I quickly collected myself and ran towards first base. In a matter of seconds, I was standing on second with a double.
I remained standing on the base for a few moments, still in shock over my hit. I had swung my hardest, but I didn’t expect anything to come of my effort. I was hoping only to put the ball in play, and I was rewarded with an extra base hit. I looked back towards my coach with pride.
“You can’t do that unless you swing!” he screamed, smiling.
* * *
It was 7:34 A.M. on the second day of our move from the middle school to the high school. I sat in a room full of strangers. The scene was no different than it had been the previous day. I watched as my classmates talked with each other, but remained silent in my timidity.
I thought back to the girl who sat behind me. I shuddered at the awkwardness with which our last exchange had ended. I wanted to be friendly with her, to gain a friend in this foreign environment of high school. However, I didn’t know what kind of reaction to anticipate from her after the previous day.
Swing!
When I heard the order rise from within my mind, I began to entertain a new train of thought. Why not be friendly? I asked myself. The situation between us was unquestionably awkward, but was it worth it to allow the opportunity at friendship to pass by? I could not know what to expect from her response, but if I failed to even attempt to create a connection, I could never hope for the growth of a friendship. Swing away, I thought to myself. I took a deep breath and turned around in my seat.
“Hey,” I said shyly.
She smiled. “Hey,” she said back.
You can’t do that unless you swing! I heard my coach say from the back of my mind.
The ball came careening through the air.
“Swing!” my coach screamed.
“Strike three!” The ball had gone right down the middle of the plate. But the bat was still on my shoulder.
It was a familiar scene. I stood still after watching a perfect pitch whiz by me. I would always find myself treading back to the dugout in dejection, thinking about the opportunity that I had just let go by. And I would always take a seat on the bench and wait for my coach to approach me.
“Why didn’t you swing?” He would ask.
“I’m not sure,” I would always reply, shaking my head.
“Don’t hold back, Adam, just swing!”
“I know, I know.”
I struggled during games, but my performance during batting practice made me look like an all-star. I stood with confidence as a coach would toss pitches to the perfect location. I could expect each pitch to be perfect, and I would never let a ball reach the catcher’s mitt. Right field, left field, left field bleachers – I would shower the ballpark with long line drives. I knew that the coach was working with me, giving me pitches that I could clobber. But I collapsed in the face of an unpredictable and competitive opponent, unable to summon my batting practice prowess.
* * *
It was 7:34 A.M. on the first day of our move from the middle school to the high school. I sat in a room full of strangers. As I remained silent, the others talked and laughed, enjoying the final moments before the teacher began class. I felt awkward as I kept to myself, but I didn’t know what to say to them. I had spent years nurturing my own friendships from elementary school and middle school. I hoped that my friends from Bethany and Woodbridge would remain in most of my classes, but this one seemed to be overrun by students from Orange. How could I open up to these tight-knit friends without seeming like an outsider? Stumped, I settled on waiting for the teacher to arrive.
“Hey,” said a voice from behind. I waited for a boisterous conversation to begin between the people sitting behind me. The seconds passed, but I heard nothing.
“Hello?” I turned around, surprised to find that the girl was looking directly at me. “I was talking to you, ya know….”
Before I could respond, the teacher rifled through the door. I turned around and opened my notes as she began the class.
* * *
“Strike one!” I watched another ball pass through the middle of the strike zone. It was as if an artist planted a still-life statue of my batting stance in the batter’s box before each of my at bats.
“Swing!” I heard my coach’s voice scream from the bench. It was becoming an increasingly common command to me, but it seemed easier said than done.
“Strike two!” Another perfect pitch popped in the catcher’s mitt.
“Time!” my coach yelled. He trotted out of the dugout and met me near the batting circle.
“You are going to swing at this pitch,” he told me directly. “No matter what.”
“What if it’s a ball?” I questioned. “I don’t know where he’s gonna throw it.”
“I don’t care,” he replied. “Swing.”
He walked back to the dugout, leaving the word to echo in my mind. “Swing.” I became tense as I stepped into the batter’s box and took my stance, but my coach’s message rang in my ears. I had no choice but to swing away. As the ball zoomed towards the plate, I uncoiled my hips and brought the bat across the strike zone, just hoping to make contact.
PING! I looked towards the outfield to see the ball headed towards the left-center field gap. Surprised for a moment, I quickly collected myself and ran towards first base. In a matter of seconds, I was standing on second with a double.
I remained standing on the base for a few moments, still in shock over my hit. I had swung my hardest, but I didn’t expect anything to come of my effort. I was hoping only to put the ball in play, and I was rewarded with an extra base hit. I looked back towards my coach with pride.
“You can’t do that unless you swing!” he screamed, smiling.
* * *
It was 7:34 A.M. on the second day of our move from the middle school to the high school. I sat in a room full of strangers. The scene was no different than it had been the previous day. I watched as my classmates talked with each other, but remained silent in my timidity.
I thought back to the girl who sat behind me. I shuddered at the awkwardness with which our last exchange had ended. I wanted to be friendly with her, to gain a friend in this foreign environment of high school. However, I didn’t know what kind of reaction to anticipate from her after the previous day.
Swing!
When I heard the order rise from within my mind, I began to entertain a new train of thought. Why not be friendly? I asked myself. The situation between us was unquestionably awkward, but was it worth it to allow the opportunity at friendship to pass by? I could not know what to expect from her response, but if I failed to even attempt to create a connection, I could never hope for the growth of a friendship. Swing away, I thought to myself. I took a deep breath and turned around in my seat.
“Hey,” I said shyly.
She smiled. “Hey,” she said back.
You can’t do that unless you swing! I heard my coach say from the back of my mind.
Friday, October 19, 2007
The Value of Life
In his 1950 book Childhood and Society, psychoanalyst Erik Erikson first published his eight stage theory regarding human development. At different periods of one’s life, he claimed, a person undergoes emotional conflicts specific to his or her age. He described the eighth and final stage of mental development as a clash between “integrity” and “despair.” Integrity is defined by a general sense of fulfillment with one’s life and contributions to society, while despair describes a feeling of disappointment when remembering failures and shortcomings. As people lead their lives, they are solely concerned with the present, unaware of how they will reflect upon themselves in the future. However, in essence, the ultimate goal which dictates a life’s direction is the ability to reflect upon one’s past with contentment and satisfaction.
A person determines the value of his life based upon the degree to which he meets his own personal aspirations. Such aspirations can involve material ambitions, such as wealth or success in an occupation, or mental goals, like the achievement of Nirvana by Buddhist monks. In addition, each individual’s aspirations are highly personal, unable to be fully comprehended by others. For example, a political dissident sees himself as living a fulfilling life by acting to correct social injustice, while a staunch conservative may view the dissident’s life as a hopeless rebellion against societal stability. Therefore, because one’s opinion regarding the value of a specific lifestyle is so subjective, people rarely share the same specific criteria for their own goals. The value of a life can only truly be determined by the person leading that life.
Nevertheless, as people mature, their outlooks on life and personal ambitions often change. For example, an adolescent may aim to achieve a dynamic sex life, spending hours working out after school and frequenting numerous parties on weekends. However, after exposure to the realities of the adult world upon searching for post-high school employment, the young adult may wish that he had valued scholastic success during his high school career. As an adolescent, he lived what he had previously seen as a meaningful life, but an alteration of his personal ideals resulted in a change in the perceived value of his past.
Therefore, in a way, humans are constantly evaluating the value of their lives at all different stages of their development. Due to ignorance regarding the facts of life, younger people may value ideals which they will regret following the attainment of wisdom through experience. However, at the time which a person holds such ideals, he sees himself as leading a valuable life in the pursuit of personal goals. At each step in a person’s maturation, the person sees meaning in his life in that he is striving to achieve his aspirations. While in life’s final stage, a person’s satisfaction with his past is derived from whether personal achievements for past goals are compatible with values obtained from a lifetime of acquiring worldly wisdom.
Upon reflecting on my own desires, certain personal goals become particularly evident to me. One aspiration on which I place particular importance is the realization of my intellectual potential. Over the course of my high school career, I have been preparing for admission into a respected college, entrance into a lucrative field of business, and, hopefully, life in a prosperous and comfortable household. However, my personal aspirations regarding my future career go beyond material goals. I often observe as adults in society lament the fact that they never “pushed” themselves as hard academically or financially as they should have, regretting that they were never able to reach their personal potential. I plan to continue to work towards fostering my mental and personal growth, reaching a high level of accomplishment in my future line of work. I hope not only to attain an affluent lifestyle through excelling in my career, but to attain the ability to reflect on my past and know that I achieved what I had set out to achieve.
While realizing my goals for my own potential, I also hope to win the respect of my peers. For some people, hope for the broad recognition of personal accomplishments extents to a desire for wide-ranging fame. In a way, these people hope to quash their personal uncertainty regarding the value of their abilities and achievements by receiving widespread laudation for their accomplishments. My own aspirations regarding winning the respect of others would be satisfied with a much smaller range of outside acknowledgement. As with those desiring fame, receiving admiration from others would help me to appreciate my success in achieving my own potential. However, winning the respect of my peers would give me a sense of contentment in my ability to positively influence others and to be a valuable member of society.
Individualism and the ability to dictate my own future represents another ideal which I hope to maintain during my life. All too often, people conform to society’s demands and expectations of them. I cannot begin to describe the number of times I have been told to become a doctor by family members, teachers, and other adults. As a result, at an earlier stage of my life, I truly believed that I would grow up to be a doctor. However, in recent years, I have grown to realize that I have not yet decided on a specific profession for my future. I may, one day, decide that I do wish to become a doctor. However, my decision will ultimately be based on my own desires and preferences rather than the suggestions of others. I value the fact that I will have the ability to determine individually the type of life which I want to lead.
While my personal ambitions are clearly important to me, I cannot ignore my desire for friendship and love throughout my lifetime. Love and relationships help to provide people with a sense of stability and social “belonging.” Receiving respect from colleagues for accomplishment in a profession gives people the knowledge that they are appreciated by society for their specific skills. However, people must also be made to feel that they are appreciated by society on a personal level. Both giving and receiving love make humans feel that they are valued by others not only for their abilities, but for their fundamental characteristics as human beings. Friendship and love are essential goals in the pursuit of a meaningful role in society.
Until this point, I have listed personal aspirations which are largely aimed at achieving self-contentment upon reaching life’s final stage rather than self-contentment in the present. For example, although realizing my abilities would be rewarding, it would require a good deal of labor and self-sacrifice, potentially detracting from my present level of happiness. Therefore, as a final personal goal, I hope to maintain a level of contentment regarding the present throughout all stages of my life. As an honors student, I have constantly had to refrain from spending time with friends or pursuing non-academic goals in order to complete my studies. Such decisions may have been beneficial for my future plans regarding college and career, but detracted from my current state of happiness. While achieving contentment with one’s past is unquestionably important, equally important is the enjoyment of the experiences that led to one’s present state. Some people, including myself, have a tendency to be blinded by aspirations for future happiness and, thus, to neglect the present. However, satisfaction in the present is equally as vital to achieving a meaningful life as is preparation for future contentment.
A person determines the value of his life based upon the degree to which he meets his own personal aspirations. Such aspirations can involve material ambitions, such as wealth or success in an occupation, or mental goals, like the achievement of Nirvana by Buddhist monks. In addition, each individual’s aspirations are highly personal, unable to be fully comprehended by others. For example, a political dissident sees himself as living a fulfilling life by acting to correct social injustice, while a staunch conservative may view the dissident’s life as a hopeless rebellion against societal stability. Therefore, because one’s opinion regarding the value of a specific lifestyle is so subjective, people rarely share the same specific criteria for their own goals. The value of a life can only truly be determined by the person leading that life.
Nevertheless, as people mature, their outlooks on life and personal ambitions often change. For example, an adolescent may aim to achieve a dynamic sex life, spending hours working out after school and frequenting numerous parties on weekends. However, after exposure to the realities of the adult world upon searching for post-high school employment, the young adult may wish that he had valued scholastic success during his high school career. As an adolescent, he lived what he had previously seen as a meaningful life, but an alteration of his personal ideals resulted in a change in the perceived value of his past.
Therefore, in a way, humans are constantly evaluating the value of their lives at all different stages of their development. Due to ignorance regarding the facts of life, younger people may value ideals which they will regret following the attainment of wisdom through experience. However, at the time which a person holds such ideals, he sees himself as leading a valuable life in the pursuit of personal goals. At each step in a person’s maturation, the person sees meaning in his life in that he is striving to achieve his aspirations. While in life’s final stage, a person’s satisfaction with his past is derived from whether personal achievements for past goals are compatible with values obtained from a lifetime of acquiring worldly wisdom.
Upon reflecting on my own desires, certain personal goals become particularly evident to me. One aspiration on which I place particular importance is the realization of my intellectual potential. Over the course of my high school career, I have been preparing for admission into a respected college, entrance into a lucrative field of business, and, hopefully, life in a prosperous and comfortable household. However, my personal aspirations regarding my future career go beyond material goals. I often observe as adults in society lament the fact that they never “pushed” themselves as hard academically or financially as they should have, regretting that they were never able to reach their personal potential. I plan to continue to work towards fostering my mental and personal growth, reaching a high level of accomplishment in my future line of work. I hope not only to attain an affluent lifestyle through excelling in my career, but to attain the ability to reflect on my past and know that I achieved what I had set out to achieve.
While realizing my goals for my own potential, I also hope to win the respect of my peers. For some people, hope for the broad recognition of personal accomplishments extents to a desire for wide-ranging fame. In a way, these people hope to quash their personal uncertainty regarding the value of their abilities and achievements by receiving widespread laudation for their accomplishments. My own aspirations regarding winning the respect of others would be satisfied with a much smaller range of outside acknowledgement. As with those desiring fame, receiving admiration from others would help me to appreciate my success in achieving my own potential. However, winning the respect of my peers would give me a sense of contentment in my ability to positively influence others and to be a valuable member of society.
Individualism and the ability to dictate my own future represents another ideal which I hope to maintain during my life. All too often, people conform to society’s demands and expectations of them. I cannot begin to describe the number of times I have been told to become a doctor by family members, teachers, and other adults. As a result, at an earlier stage of my life, I truly believed that I would grow up to be a doctor. However, in recent years, I have grown to realize that I have not yet decided on a specific profession for my future. I may, one day, decide that I do wish to become a doctor. However, my decision will ultimately be based on my own desires and preferences rather than the suggestions of others. I value the fact that I will have the ability to determine individually the type of life which I want to lead.
While my personal ambitions are clearly important to me, I cannot ignore my desire for friendship and love throughout my lifetime. Love and relationships help to provide people with a sense of stability and social “belonging.” Receiving respect from colleagues for accomplishment in a profession gives people the knowledge that they are appreciated by society for their specific skills. However, people must also be made to feel that they are appreciated by society on a personal level. Both giving and receiving love make humans feel that they are valued by others not only for their abilities, but for their fundamental characteristics as human beings. Friendship and love are essential goals in the pursuit of a meaningful role in society.
Until this point, I have listed personal aspirations which are largely aimed at achieving self-contentment upon reaching life’s final stage rather than self-contentment in the present. For example, although realizing my abilities would be rewarding, it would require a good deal of labor and self-sacrifice, potentially detracting from my present level of happiness. Therefore, as a final personal goal, I hope to maintain a level of contentment regarding the present throughout all stages of my life. As an honors student, I have constantly had to refrain from spending time with friends or pursuing non-academic goals in order to complete my studies. Such decisions may have been beneficial for my future plans regarding college and career, but detracted from my current state of happiness. While achieving contentment with one’s past is unquestionably important, equally important is the enjoyment of the experiences that led to one’s present state. Some people, including myself, have a tendency to be blinded by aspirations for future happiness and, thus, to neglect the present. However, satisfaction in the present is equally as vital to achieving a meaningful life as is preparation for future contentment.
Sunday, September 30, 2007
Immortality and Life's Progression
“There is no permanence.” Although simple and declarative, this statement is indicative of an ominous fate. As humans, we often have a tendency to ignore, whether purposefully or not, the inescapable nature of our destinies. However, eventually, all men and women are forced to acknowledge the fleeting nature of life.
In reality, death is not a one-time event. The fact that “there is no permanence” does not only apply to the physical existence of a person, but to the developmental phases of his or her entire lifespan. Life can be represented as a series of stages. From childhood and adolescence to adulthood and old age, life essentially exists as a progression of multiple different lives. Thus, in a way, people undergo several deaths during their lifetimes. As they age and become increasingly aware of the world around them, they also gradually lose their innocence. The process of maturity and development grant us more worldly wisdom, but simultaneously erase our blissful ignorance, signifying the death of a stage in life. Death itself is merely the final stage of human maturation – the realization that one will cease to physically exist.
The progression of human existence is made evident in The Epic of Gilgamesh through the character of Enkidu. As the epic begins, he is essentially non-human, living in the wild amongst the beasts of nature. However, he soon undergoes a series of transformations – he becomes human after having sex with the harlot, becomes a member of society after the shepherds’ feast, and becomes a meaningful component of society upon the commencement of his companionship with Gilgamesh. With each development comes a greater level of maturity for Enkidu: “…wisdom was in him, and the thoughts of man were in his heart.” (65) Paired with the growth of his wisdom is his loss of innocence as he evolves from an ignorant beast into an established member of human society. No longer is he unaware of humanity as he is as a beast, but he is a human being experiencing life’s progression.
The experience of Enkidu serves as an archetypal example of human life in general. As humans age, they constantly mature and become increasingly wise regarding society. On a daily scope, however, they are unaware of their constant growth. Not until months or years later, when they reflect on their past selves, do they become conscious of any changes that have occurred within them. Therefore, although people constantly undergo mental maturation, they become cognizant of change only through hindsight. Each small step in the process of human development can thus be viewed as a small death of innocence, but people only recognize the cumulative effect of the deaths after the fact.
This logic provides insight into how a human can persist sanely while being aware of his or her own mortality. Because people can only observe their own mental maturation after the accumulation of many mental developments, their minds at any one point in time appear to be static. Nobody undergoes substantial changes over the course of a week, but reflecting on previous years can reveal dramatic mental evolution. If developments occurred at a more rapid rate, one’s self concept would be ever-changing, preventing humans from truly understanding themselves as people. However, gradual growth allows us to experience the world from within a stable state of mind, allowing us to be aware of our own identities and giving us a certain ability to shape them over time. Therefore, humans know that they are mortal, but the seeming standstill of time prevents them from truly understanding mortality.
Although humans are unaware of their development on a daily basis, the awareness of mortality in general can also give people a sense of purpose in life. This sense of purpose manifests itself in different ways among people of different maturity levels. In order to understand the motivational effect of mortality, we can examine the character development of Gilgamesh. In his adolescent state of mind, Gilgamesh brazenly seeks immortality through glory, aiming to slay the infamous Humbaba to achieve fame: “I will set up my name where the names of famous men are written….” (72) After Enkidu’s death, Gilgamesh’s quest for immortality becomes more earnest. With a better grasp over the imminence of death, he seeks the secret of physical immortality from Utnapishtim, hoping to avoid the suffering he witnessed within the dying Enkidu. However, finally, Gilgamesh comes to terms with his mortality. Rather than seeking to evade his fate, he accepts his future and embraces the accomplishments he was able to achieve during his finite lifetime.
Gilgamesh’s goals resulting from his awareness of mortality are reflected in the attitudes of society as a whole towards death. Teenagers, like Gilgamesh in his adolescent state, have only a fleeting knowledge of mortality – they are aware that they will die, but they have little concern for their mortality at such a young age. Rather than attempting to understand mortality or worrying about death, they openly ignore their fates. Through fame, they believe, they can achieve immortality within society as a whole. As people age, however, they develop a greater concern for their futures. No longer able to ignore death, they instead attempt to defy it. While Gilgamesh denied the death of his younger self by attempting to obtain Utnapishtim’s immortality, modern society denies death through “midlife crises,” as middle-aged adults attempt to resurrect their past lives through lifestyle. At older ages, people tend to accept the fact that death is inevitable, reflecting on their past lives with gratitude or regret. Similarly, Gilgamesh eventually accepts mortality as he gazes upon Uruk, which was beautified though his own accomplishments.
Of all these stages of life, the old person is the only one who is truly understands the value of “enjoying the passage of time.” Their accrued wisdom of life brings them to comprehend the importance of appreciating the bliss of youthful ignorance. However, this wisdom also led to his or her loss of youth and innocence. The aged may wish that they had appreciated the level of ignorance they had during youth, but this same ignorance makes it impossible for children and teenagers to comprehend the simplicity of their lives. Therefore, each age group finds meaning in life and a sense of order based on its own specific level of “human knowledge.”
Saturday, September 15, 2007
Heroism and Social Values
Why has defining the term "hero" been so elusive for humanity? Seemingly, every person has his or her own unique explanation for what they regard as a hero:
"A hero is an ordinary individual who finds the strength to preserve and endure in spite of overwhelming obstacles."
-Christopher Reeve
"A hero is someone who rebels or seems to rebel against the facts of existence and seems to conquer them."
-Jim Morrison
"Who is a hero? He who conquers his urges."
-The Talmud
With so much variation in personal opinion, it is difficult to define a hero by any specific set of qualities or characteristics. However, the variation itself can help us to understand exactly how a hero is determined.
A hero is the embodiment of the values and characteristics which an individual or society as a whole values most. In other words, a hero cannot be statically defined by certain features, but is a reflection of a society's favored traits. Individuals will tend to have different heroes based on the qualities he or she treasures in a person. For example, Christopher Reeve would hold in high regard perseverance "in spite of overwhelming obstacles" because of his own struggles in overcoming physical disability. It makes sense that Jim Morrison would respect rebellion against the social status quo when considering his role as a counter-culture musician. In addition, the Talmud, a record of rabbinical interpretations of the Torah and of Jewish law, would logically value people who master their potentially sinful urges.
Similarly, in order to understand why society in general regards certain individuals as heroes, one must consider the qualities which society treasures most. Fictional characters are not heroes by virtue of being a main character, but because the characteristics which they demonstrate are valued by society. Odysseus can be considered a hero because of his perseverance in conquering innumerable obstacles in order to return to his family, highlighting the qualities of determination and dedication to family. Huck Finn, in protecting Jim from slave hunters, rejects conformity to oppressive surroundings, demonstrating his individuality and sense of justice. Both Luke Skywalker and Frodo both challenged evil and dominant forces (the Empire and Sauron, respectively) in selfless efforts to restore worldwide (or galaxy-wide) peace. Indiana Jones can even be considered a hero for his slyness and sass - potentially admirable qualities when in a good natured context.
A major factor contributing to the difficulty in defining a hero is that social values are not static. Some qualities, such as bravery, selflessness, and perseverance have remained generally constant. However, because other qualities can fall in and out of favor of society, the status of a person or character as a hero can change over time. The evolution of James Bond provides an interesting example. In the Sean Connery era, Bond was portrayed as a very intellectual agent with unlimited charm and an ability to outsmart his opponents. Pierce Brosnan, on the other hand, depicted a more action-oriented character and downplayed Bond's classic charm. While this may be a function of improved graphic effects to some extent, it also indicates that social values have evolved.
In addition, different factions within society can cherish different qualities. For example, public symbols such as John Lennon were looked up to by the hippie and anti-war movements for his message of peace, rejection of political status quo, and support of public disobedience and rallies. Conversely, conservative portions of society would deride Lennon for his defiance and derision of authority.
Certainly, it is possible for females to attain the title of a heroine. Women may exhibit valued qualities to the same (or to a greater) extent as men. However, heroines are less prominent than their male counterparts because we live in a male-centric society. Again, heroes are essentially reflections of our most celebrated social values. The result of living in a society dominated by males is that males will more frequently be seen to represent those values in fiction and in reality. Some individuals may even believe that being male is a desired trait in and of self. Consequently, being male may be part of their definition of a hero.
In recent times, as women have gained an increasing amount of social equality, heroines have become more popular. To return to the James Bond example, Halle Berre recently played an unorthodox role in which she was not only the quintessential "Bond girl," but she was also a sidekick to Bond in his operation. Since the Connery era, Bond had been portrayed as a clear womanizer, and the "Bond girl" would always be akin to a possession. Certainly, the proliferation of women's rights has made the heroin more prominent in society. However, the male hero continues to be more common in our male-dominated society.
It seems that, when Bertold Brecht said "Unhappy the land that needs heroes," he was essentially saying that the happiest society is one in which citizens need not follow a hero's actions to learn how to act. In other words, a happy society consists of people who can define their own virtues and follow them rather than adopting the characteristics of someone they may admire. However, to believe that society does or does not need heroes conflicts with the very nature of a hero. Because heroes arise from established social virtues, their emergence is inevitable. Brecht believed that the hero precedes the society, which subsequently bases its own virtues on the characteristics of the hero. In reality, society itself creates the hero based on the characteristics it treasures. Therefore, humanity does not "need" the hero, but inevitably creates the hero. In return, society's admiration of the hero reinforces their devotion to its fundamental values.
"A hero is an ordinary individual who finds the strength to preserve and endure in spite of overwhelming obstacles."
-Christopher Reeve
"A hero is someone who rebels or seems to rebel against the facts of existence and seems to conquer them."
-Jim Morrison
"Who is a hero? He who conquers his urges."
-The Talmud
With so much variation in personal opinion, it is difficult to define a hero by any specific set of qualities or characteristics. However, the variation itself can help us to understand exactly how a hero is determined.
A hero is the embodiment of the values and characteristics which an individual or society as a whole values most. In other words, a hero cannot be statically defined by certain features, but is a reflection of a society's favored traits. Individuals will tend to have different heroes based on the qualities he or she treasures in a person. For example, Christopher Reeve would hold in high regard perseverance "in spite of overwhelming obstacles" because of his own struggles in overcoming physical disability. It makes sense that Jim Morrison would respect rebellion against the social status quo when considering his role as a counter-culture musician. In addition, the Talmud, a record of rabbinical interpretations of the Torah and of Jewish law, would logically value people who master their potentially sinful urges.
Similarly, in order to understand why society in general regards certain individuals as heroes, one must consider the qualities which society treasures most. Fictional characters are not heroes by virtue of being a main character, but because the characteristics which they demonstrate are valued by society. Odysseus can be considered a hero because of his perseverance in conquering innumerable obstacles in order to return to his family, highlighting the qualities of determination and dedication to family. Huck Finn, in protecting Jim from slave hunters, rejects conformity to oppressive surroundings, demonstrating his individuality and sense of justice. Both Luke Skywalker and Frodo both challenged evil and dominant forces (the Empire and Sauron, respectively) in selfless efforts to restore worldwide (or galaxy-wide) peace. Indiana Jones can even be considered a hero for his slyness and sass - potentially admirable qualities when in a good natured context.
A major factor contributing to the difficulty in defining a hero is that social values are not static. Some qualities, such as bravery, selflessness, and perseverance have remained generally constant. However, because other qualities can fall in and out of favor of society, the status of a person or character as a hero can change over time. The evolution of James Bond provides an interesting example. In the Sean Connery era, Bond was portrayed as a very intellectual agent with unlimited charm and an ability to outsmart his opponents. Pierce Brosnan, on the other hand, depicted a more action-oriented character and downplayed Bond's classic charm. While this may be a function of improved graphic effects to some extent, it also indicates that social values have evolved.
In addition, different factions within society can cherish different qualities. For example, public symbols such as John Lennon were looked up to by the hippie and anti-war movements for his message of peace, rejection of political status quo, and support of public disobedience and rallies. Conversely, conservative portions of society would deride Lennon for his defiance and derision of authority.
Certainly, it is possible for females to attain the title of a heroine. Women may exhibit valued qualities to the same (or to a greater) extent as men. However, heroines are less prominent than their male counterparts because we live in a male-centric society. Again, heroes are essentially reflections of our most celebrated social values. The result of living in a society dominated by males is that males will more frequently be seen to represent those values in fiction and in reality. Some individuals may even believe that being male is a desired trait in and of self. Consequently, being male may be part of their definition of a hero.
In recent times, as women have gained an increasing amount of social equality, heroines have become more popular. To return to the James Bond example, Halle Berre recently played an unorthodox role in which she was not only the quintessential "Bond girl," but she was also a sidekick to Bond in his operation. Since the Connery era, Bond had been portrayed as a clear womanizer, and the "Bond girl" would always be akin to a possession. Certainly, the proliferation of women's rights has made the heroin more prominent in society. However, the male hero continues to be more common in our male-dominated society.
It seems that, when Bertold Brecht said "Unhappy the land that needs heroes," he was essentially saying that the happiest society is one in which citizens need not follow a hero's actions to learn how to act. In other words, a happy society consists of people who can define their own virtues and follow them rather than adopting the characteristics of someone they may admire. However, to believe that society does or does not need heroes conflicts with the very nature of a hero. Because heroes arise from established social virtues, their emergence is inevitable. Brecht believed that the hero precedes the society, which subsequently bases its own virtues on the characteristics of the hero. In reality, society itself creates the hero based on the characteristics it treasures. Therefore, humanity does not "need" the hero, but inevitably creates the hero. In return, society's admiration of the hero reinforces their devotion to its fundamental values.
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