The pathos of our vitality
If you’ve ever wondered why two people are together,
or why a person has acted in the way that they do; I think that in both cases,
they engage those kind of pathos because it brings them to a learned,
conscious vitalizing experience, or from what we’ve heard of the Freudian
experiences in our development.
they engage those kind of pathos because it brings them to a learned,
conscious vitalizing experience, or from what we’ve heard of the Freudian
experiences in our development.
I came to this conviction at the conclusion of my final dream I had. It was
about a meeting with an old flame, whose presence was represented by a
similar looking avatar-like substitute, and her present family, who were avatars
themselves of people not in anyway connected or relevant to the real,
non-in-the-dream subjects (which brings up a related question of where
those anonymous and unrelatable persons came from for their roles in my
dream!)
about a meeting with an old flame, whose presence was represented by a
similar looking avatar-like substitute, and her present family, who were avatars
themselves of people not in anyway connected or relevant to the real,
non-in-the-dream subjects (which brings up a related question of where
those anonymous and unrelatable persons came from for their roles in my
dream!)
As I reflected on why I had this dream, it was because of not only the
nostalgic sentiments, but the particular intensity of those sentiments
which affected me cognitively. This observation made me more aware of
how that which acutely enlivens our senses-for better or worse-becomes
a template for our ongoing long-term, as well as short-term behaviors.
nostalgic sentiments, but the particular intensity of those sentiments
which affected me cognitively. This observation made me more aware of
how that which acutely enlivens our senses-for better or worse-becomes
a template for our ongoing long-term, as well as short-term behaviors.
In many important ways what we do to compensate for not having a close
approximate replications of that experience can be seen in the activities
we end up pursuing which bring us a sense of fulfillment towards those
cognitive and acute, emotional reference points of those past experiences.
approximate replications of that experience can be seen in the activities
we end up pursuing which bring us a sense of fulfillment towards those
cognitive and acute, emotional reference points of those past experiences.
Those past experiences resonated as self-identifiers for what we were
and may still have a longing to be to what we ARE in the present.
Some of those desires and aspirations maybe seen, socially, as
regressive. I would say from a subjective phenomenology point of view
that those feelings are orienting ‘pole-stars’ for our self-affirmation of what
IS our essence as an object to ourselves. Our dreams, plus our conscious
impulses are those past resonating emotional echoes getting to have their
manifestation.
and may still have a longing to be to what we ARE in the present.
Some of those desires and aspirations maybe seen, socially, as
regressive. I would say from a subjective phenomenology point of view
that those feelings are orienting ‘pole-stars’ for our self-affirmation of what
IS our essence as an object to ourselves. Our dreams, plus our conscious
impulses are those past resonating emotional echoes getting to have their
manifestation.
In our reductive, secular environment which represses and dismisses
aspects that do not serve the social structure’s purpose, there is the
contending tension of repressive sublimation to adapt to the social
environment, and the contrarian-to-outlaw resistance to the nullification
of the circumscribing paradigms of society.
aspects that do not serve the social structure’s purpose, there is the
contending tension of repressive sublimation to adapt to the social
environment, and the contrarian-to-outlaw resistance to the nullification
of the circumscribing paradigms of society.
In ways, the traditionally perceived artists set the abstract
counter-point of extension to those proscriptive thought and
behavioral mores of society, and the elan of artists give the
asymmetric rebel “artists” their inspiration that they-too can exist
beyond the bounds and thus directly aspire to that vitality which
has only the indirect manifestations by second or third hand
engagement and cognizance of the visceral moments of vitality.
counter-point of extension to those proscriptive thought and
behavioral mores of society, and the elan of artists give the
asymmetric rebel “artists” their inspiration that they-too can exist
beyond the bounds and thus directly aspire to that vitality which
has only the indirect manifestations by second or third hand
engagement and cognizance of the visceral moments of vitality.
Thus, we see the pathos for which playwrights over the ages
have narrated
and the mundane to extreme micro-dramas in which we find ourselves
as the expressions to bringing that vitality of being, which is in many
ways the true reality of that absolute state of freedom, to our attention
as the reminder of the purpose for why we do what we do.
have narrated
and the mundane to extreme micro-dramas in which we find ourselves as the expressions to bringing that vitality of being, which is in many
ways the true reality of that absolute state of freedom, to our attention
as the reminder of the purpose for why we do what we do.
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