Kāds autnetiskumam sakars ar Dievu?
Ripping, ripping, rivetting gabaliņš (https://aeon.co/essays/a-history-of-au
"To many of us, belief in God is something simply unavailable, even absurd. Kierkegaard, in fact, understood our relationship to God in terms of the absurd. He writes: ‘The absurd is a category, the negative criterion … of the relationship to the divine.’ It’s the state of feeling one’s powers of reason run out before the choices we face as human beings. Here, the religious might take a leap of faith. As Kierkegaard said: ‘When the believer has faith, the absurd is not the absurd.’
Similarly, Sartre’s fellow existentialist author Albert Camus wrote: ‘The absurd is born out of this confrontation between the human need and the unreasonable silence of the world.’ For existentialists such as Sartre and Camus, it wasn’t faith but simply human decision and action itself that conquered the absurd. As we’ve seen, this focus on atomised action can devolve into solipsism."
..
Adorno, whose work has been marshalled to help understand our current crises, saw in existential philosophy a fetishisation and atomisation of the self that could drive consumer culture, on the one hand, and provide perfect subjects for irrational mass movements such as fascism, on the other.
This emptied-out existential subject does, however, make for a good shopper. Today, one of the primary ways we deal with the anxiety of being ourselves is to construct fantasy versions of ourselves through acquisition. This includes not just the acquisition of stuff, but also of personal style, worldviews, sociopolitical identities. The self, as the American social critic Christopher Lasch wrote in his book The Culture of Narcissism (1979), becomes an end in itself whose impulses are to be trusted above all else. A therapeutic ‘cult of authenticity’ (a term that Lasch borrows from Adorno) emerges and leads to the contemporary self-help industry. All external constraints are viewed with suspicion, and everyday life, including politics, becomes a theatre for the individual’s self-creative performance. Bad faith and posturing – the objectification of the self – become a way of life, and a slew of products, treatments and self-defeating political movements rise up to fill the apparently bottomless market for self-creation and self-care."
Ripping, ripping, rivetting gabaliņš (https://aeon.co/essays/a-history-of-au
"To many of us, belief in God is something simply unavailable, even absurd. Kierkegaard, in fact, understood our relationship to God in terms of the absurd. He writes: ‘The absurd is a category, the negative criterion … of the relationship to the divine.’ It’s the state of feeling one’s powers of reason run out before the choices we face as human beings. Here, the religious might take a leap of faith. As Kierkegaard said: ‘When the believer has faith, the absurd is not the absurd.’
Similarly, Sartre’s fellow existentialist author Albert Camus wrote: ‘The absurd is born out of this confrontation between the human need and the unreasonable silence of the world.’ For existentialists such as Sartre and Camus, it wasn’t faith but simply human decision and action itself that conquered the absurd. As we’ve seen, this focus on atomised action can devolve into solipsism."
..
Adorno, whose work has been marshalled to help understand our current crises, saw in existential philosophy a fetishisation and atomisation of the self that could drive consumer culture, on the one hand, and provide perfect subjects for irrational mass movements such as fascism, on the other.
This emptied-out existential subject does, however, make for a good shopper. Today, one of the primary ways we deal with the anxiety of being ourselves is to construct fantasy versions of ourselves through acquisition. This includes not just the acquisition of stuff, but also of personal style, worldviews, sociopolitical identities. The self, as the American social critic Christopher Lasch wrote in his book The Culture of Narcissism (1979), becomes an end in itself whose impulses are to be trusted above all else. A therapeutic ‘cult of authenticity’ (a term that Lasch borrows from Adorno) emerges and leads to the contemporary self-help industry. All external constraints are viewed with suspicion, and everyday life, including politics, becomes a theatre for the individual’s self-creative performance. Bad faith and posturing – the objectification of the self – become a way of life, and a slew of products, treatments and self-defeating political movements rise up to fill the apparently bottomless market for self-creation and self-care."
teikt