#existentialsim

 Ethics cannot be based on human nature because, as evolutionary biology tells us, there is no such thing

Nature, Mr Allnut, is what we were put in the world to rise above. Katherine Hepburn to Humphrey Bogart in African Queen (1951)

Questions about what matters, and why, and what exists in the world, are quintessentially philosophical. The answers to many of these questions are informed by how we conceive of ourselves. How has what is often described as the ‘Copernican revolution’ effected by Charles Darwin changed our self-conception? One particularly surprising feature of evolutionary biology is that it lends significant support to existentialism.

HI♥ @existentialsim

@existentialsim answered to your photoset “I really love the asymmetric sweater dress from the store, but it...”

<3 love it, would you consider removing the pants and maybe dress off the "Long term InVESTment"?

Ontology or being can experience many states. Ontology is always in process of being to a Becoming. Here in this article I would like to elucidate on the various experiential states. At the outset I would like to take two states of ontological being as espoused by Sartre. They are Being-in-itself and Being-for-others. Being-in-itself refers to transferring a transcendent object into the subjectivity of experience. Being-for-others refers to process of realizing the other’s subjectivity through mutualism of interactivity.

Being-for-others is a peculiar process as it bears a moral in evolution other than man being a selfish being-gene. Examples of Being-For-Others would be benevolent charity and sacrifice of life for the well being and betterment of others. A person who existed as Being- For -Others would be Mother Teresa. I would like to define her as a psychoanalytic entity with a Divine Bug Complex. It means sacrificing gratificatory subjectivity for serving others. Philanthropists can also said to exist as Being-for-others.

Being-for-others can also refer to a transference of subjectivity to another person in order to become the being-of-the other. When a being adopts this state, the being would be in an existential mode of bad faith. The being would transcend the state of authentic existence. For example: I am trying to adjust myself by being abstinent by adhering to my wife’s lack of need and interest for sex. On the other hand if I seek to gratify my libido with other women, then I am authenticating my existence as a Being-in-itself.

Being-in-itself can takes many states of experientializing ontology’s. These I would like to term: as modes of appropriation. First example of appropriation would be a fascist monlogic  mode. Here the being subjectively captures the other’s subjectivity into the hierarchy of intentional discourse. Conversation or actions become captured for domination. An example of this sort would be a person trying to coerce another to do an act or even threatening him or her with violent force for not complying.  In a fascist monologue, the meekly subdued person would be killing his or her existential subjectivity.

Another mode of appropriation for Being-in-itself would be interactions of dialogical democracy. Here the being shifts from monologue to dialogues which accept differences, appreciates similarities and evoke a becoming of bonhomie.

The being in another appreciatory mode would be in a state called surrender of being or being in the rapture of itself. This would happen during special significatory moments like copulation. Consciousness becomes arrested within the united mind and body which is unable to conceive anything else.

There is another conceived mode of being appropriation and that is the existence of being as surreptitious self. Here the being fakes an experience. A classic example is that of a slut spreading herself without desire to an inebriated customer. Here the purpose of that being is for deceiving the other.

Now I would like to arrive at certain processes of mental conception of being. There occurs a state in the being called glimpse of the being. For e.g. the being glances at chair in the room. Here the being approaches the transcendent object as perception but does not interiorize into faculties of perception.

Another state of mental conception would be activation of perception of being. For e.g. the being accepts mentally that there is a chair in the room and interiorizes the conception of being into the active field of consciousness.

Again consciousness of being can be an intentionality of being. Here comes into operation the gaze of being. Such a kind of consciousness can occur in a seizure mode of confiscation. In the philosophy of consciousness this can be the subjection of desire with a concept. For e.g. I come across advertisements for jackpot draws. I make an intention consciously in my mind to a desire of buying the tickets and winning the jackpot. Another e.g. would be I seek to desire another’s wife. I serenade her and I woo her convincing her that I can offer her more satisfaction. Here my consciousness exerts a volitional content of subjectivity into the objective existence of the world.

Then again comes a modality of being that is being in itself as cognition. There are many states of cognition. There can be the existence of being as cognition of the semantic analytic state. A classical example would be a syllogism which would be operational as a deductive state of being. For e.g. let’s dip into the famous syllogism: ‘All men are mortal. Socrates is a man: therefore Socrates is mortal’.  The facticity of the universe can also be in deductive modality of being. This will lend some credence to the theory of that universe originated out of a being. So also is Einstein’s famous theory of relativity.

Then again comes an inductive modality of being where the being generalizes from facticity of premises. For e.g. there is the all known Newtonian induction of an apple falling on his head and making known that there exists the law of the gravity. Another example would be the Archimedean principle of buoyancy.

Also the being-in-itself can be in an aesthetic mode of existence. Aesthetic existence of being can be in creative intuitionary mode. That can describe the creation of artistic objects. For example in music, rhythm and melody are created by an afflatus of inspiration. Here the materials for creation are transcended into the aesthetic of synthetic unity. Examples are the compositions of Bach and Handel which sublimate the senses to an aesthetic mode of experience, a subjective transcendental mode. In literature it would be, using a Barthesian term: ‘the writing of finding pleasure in the text’. In painting the artist would liberate the colors to newer realms of conception. For e.g. the melting clocks of Salvador Dali fused surrealism as an expression of potpourri of the existence of dream and reality.

The aesthetic mode of existence can also exist in the consciousness seen, felt or heard and where the sense of the self is transmuted to a mode of being that can be different, passionate, intense, and vibrant. Individual sensations are collectivized into an artchetypal—an experience where the ego is transcended from convention, prejudice and morals and norms. This can be classified as the existence of creative anarchy of being.

My education at Pasadena City College has finished. At least for a year. Experience is more crucial than class under my circumstances. 

I'm on the hunt for a job and internship in the music industry and the interviews have been lining up. 

This week I went on an internship interview at a local studio. After gaining entry through their gate, I walked into the lounge room which had walls lined with burgundy velvet designs and wooden maroon furniture. I was glad I dressed up.

The interview was short. I'm not sure why, but I felt a need to make my interviewer laugh. When I did turn up my charm to accomplish this, I slipped in a bit of vulgar language. Not sure why my brain registered vulgar language as charming, but it did the trick. 

In progressing my job/internship search, I've picked up a couple of books on recording engineering focusing on the math and physics behind acoustics. It really is a science. I think I might go mad with music technology designs once I fully grasp the concepts. But I guess that goes the same for any field of study. Having those basic tools leads to creating new ones. 

My existentialist self has been hiding behind a veil of admiration. Although I'd love to share the details on the object of admiration, I also would prefer not to. It's new and fragile. It has defeated the existentialist question on living by coating the surface.

It's a facade. And it's strong now until time wears it thin. I'm hoping that by the time it wears thin, a thicker coating of real material would have grown beneath it, like rust on iron. 

This object is beyond my grasp. But I've painted a picture of it and placed it next to a mirror. It's morally wrong. One should just be one's self. But it is a model object symbolizing my goals as a being. It's an abstract painting of the future.  

Like most things beyond our grasps, we continue to reach because hope is fooled by the perspective through our eyes when we align them with hands and object . In reality, if we tilted our heads to disrupt that alignment we would notice that the object is farther from our fingertips than we had thought. 

But isn't philosophy just asking the right ones?