Uprootedness, Resentment, and the Will to Power in Emily Brontë

2019 ◽  
pp. 105-123
Author(s):  
Michail Theodosiadis
Keyword(s):  
Emily Bronte ◽  
Carl Jung ◽  
Human Beings ◽  
Will To Power ◽  
Wuthering Heights ◽  
The Past ◽  
Norms And Values ◽  
Simone Weil ◽  
Christopher Lasch ◽  
The Will

The chapter reflects on Emily Brontë's Wuthering Heights and brings into the discussion the works of Friedrich Nietzsche, Carl Jung, Simone Weil, and Hannah Arendt. It emphasizes Heathcliff's personality as an expression of the will to power, a theme that has been developed both by Arendt and Nietzsche. It will be argued that the will to power is the outcome of uproodetness, a notion developed and thoroughly examined by Simone Weil. Finally, the present study elaborates on Christopher Lasch and Carl Jung simultaneously and seeks solution to a problem that also characterizes the contemporary Western societies, the liquidation of norms and values (cultural updootedness, in other words), the destruction of the past, of a world within which human beings develop their own sense of personality and identity, a world that, simultaneously, functions as a positive simulator in order to avoid resentment and destruction.

scholarly journals TEOLOGI BENCANA DALAM PERSPEKTIF M. QURAISH SHIHAB

2013 ◽  
Vol 14 (1) ◽  
pp. 37
Author(s):  
Mrs. Khafidhoh
Keyword(s):  
Natural Disaster ◽  
Human Error ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
Volcano Eruption ◽  
The Past ◽  
Individual Aspect ◽  
The Will ◽  
Divine Punishment

Human life has always been dealt with various disasters from earthquake,  tsunami to volcano eruption. In the past, as listed in the Qur’an, a lot of stories depicted the vanished people of unbeliever. While the cases of unbeliever referred to the punishment of Alloh, the query is whether the disaster happened to the Believer served as the Divine punishment. Two questions are discussed in this research: (1) How Quraish Shihab interpreted the verses of disaster?, and (2) What is the theology of disaster in Quraish Shihab’s Tafsir al-Misbah? The research shows that natural disaster occurred, in Quraish Shihab’s view, due to the imbalance of environment. Alloh has created harmonious environment, but human being tends to conduct chaos and destruction. Disaster could be concluded into three: (1) disaster that denoted collective destruction, (2) disaster that related to the destruction of meaning, and (3), disaster that dealt with the danger. The cause of disaster could be categorized into three, namely, (1) disaster due to the will of God (2) disaster due to human error (3) disaster due to the wickedness of human. Pertaining to the ethics facing disaster, one couldrefer to istirja’, patience, learning, the obedience to Alloh. The lesson learned from the disaster are among others, (1) individual aspect : (a) increasing the degree of faith, (b) supporting one’s proximity to God, (c) realizing the love of God, (d) situating one’s faith and (e) supporting one’s humility and (2) social one, building solidarity among human beings.

scholarly journals The Intoxication of Power in George Orwell’s Nineteen Eighty Four (1949) and Aldous Huxley’s Brave New World (1932)

IJOHMN ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 115-125
Author(s):  
Hadjer Khatir
Keyword(s):  
New World ◽  
Will To Power ◽  
The Past ◽  
Political Transformations ◽  
World Power ◽  
Works Of Art ◽  
The World ◽  
The Will ◽  
Brave New World ◽  
Ultimate Purpose

George Orwell’s Nineteen Eighty Four (1949)and Aldous Huxley’s Brave New World (1932) stand as two powerful works of art that emanated from a mere disorder and fragmentation. To put it differently, this work of art emanated from a world that underwent an extremely rigorous political transformations and cultural seismology. This is a world that has witnessed an overwhelming dislocation. All those upheavals brought into being a new life, that is to say, a reshuffled life .A new life brings forwards a new art. This research, accordingly, attempts to put all its focus on two modernist visionary works of art that have enhanced a completely new system of thought and perceived the past, the present, and even the future with an entirely new consciousness. In the world of Nineteen Eighty Four and Brave New World, power seems to get beyond of what is supposedly politically legitimate. This power has paved the way for the emergence of a totalitarian system; I would rather call it a totalitarian virus. This system has emerged with the ultimate purpose of deadening the spirit of individualism, rendering the classes nothing but “docile masses”. I will be accordingly analysing how power becomes intoxicating. In other words, I will attempt to give a keen picture of how power becomes no longer over things, but rather over men according to Nietzsche’s philosophical perception of “The Will to Power”.

scholarly journals Emotional, Social and Cognitive Intelligence

2019 ◽  
pp. 26-35
Author(s):  
Cicely Greaves
Keyword(s):  
Emotional Intelligence ◽  
Work Environment ◽  
Carl Jung ◽  
Full Potential ◽  
Human Beings ◽  
Mutual Respect ◽  
Cognitive Intelligence ◽  
The Past ◽  
Irrational Thoughts

Emotional, social and cognitive intelligence When Emotional, Social and Cognitive Intelligences are used to manage one-self as a day to day practice, this will transcend in to all aspects of one‘s life. Most people operate based on their emotions, and in those irrational thoughts, irrational decisions are made and that can be detrimental to all involved. Many theorists in the past have discussed emotions and social and cognitive intelligence, and one of those theories are Emotional Intelligence (EI). According to Psychologytoday.com "Emotional intelligence refers to the ability to identify and manage one's own emotions, as well as the emotions of others". When it is used on a frequent basis to manage life in an organic way it will make the work environment more harmonious, there will be mutual respect if each person has self-respect first. Values are individual, but virtues transcend through all, and all can relate to the them. Virtues meaning Love, Peace, Happiness, etc. All human beings want these basic qualities in their lives. In expanding further, Carl Jung was a theorist who created 4 stages of Life and they are the athlete, the warrior, the statement, and the spirit. When one can understand the four stages in Life, one can be successful in living a life to its full potential in this era. This study will take us through the 4 stages of Life and how to use Emotional, Social and Cognitive Intelligence and other methods in every aspect of life.

scholarly journals The Objectives of Shariah in Will: A Case Study of As-Salihin Trustee Company

2019 ◽  
Author(s):  
International Journal of Fiqh and Usul al-Fiqh Studies
Keyword(s):  
No Value ◽  
Public Interest ◽  
State Of Health ◽  
Human Beings ◽  
The Past ◽  
The Will ◽  
The Law ◽  
Made In ◽  
Good Deeds

Will (waṣiyyah) is a gift of property or a gift of the benefits of property which is established after the death of the testator. It is valid irrespective of it being made in a state of health or during the final illness. It was well known before Islam, but Islam introduced conditions for it, which did not exist in the past. In the pre-Islamic era, the owner of property simply used to make a will to whomever he wished and deprived whomever he wanted. This is why the will had no value during that era, till Islam came and approved it under certain conditions. The wisdom of Islamic Shariah requires the consideration of public interest in its various legislations. So, the Shariah always aims to achieve all those aspects whose benefits are well established, and to prevent all those aspects whose harms are well established. One of these legislations is making wills because human beings need it. This paper highlights the objectives of will, such as the Law Giver neither closed the door of doing good deeds, nor did He prevent from rectifying what is missing. So, He permitted His servants to make wills over a portion of their property, so that they can make up for their short comings and increase their good deeds before their deaths. This objective of will appears in the activities of the As-Salihin Trustee Company.

Suffocation in the Polis

2019 ◽  
Vol 25 (1-3) ◽  
pp. 332-338
Author(s):  
Jeffrey M. Perl
Keyword(s):  
Social Order ◽  
Common Knowledge ◽  
Contemporary Society ◽  
Human Beings ◽  
Special Issue ◽  
Will To Power ◽  
Anniversary Issue ◽  
Social Conduct ◽  
The Will ◽  
The Common

This introduction to the third and final part of the Common Knowledge symposium “Unsocial Thought, Uncommon Lives” (13:1 [Winter 2007]: 33–39) is reprinted here in a special issue of representative pieces from the journal’s first twenty-five years. The title is taken from an article by Isaiah Berlin in CK (7:3 [Winter 1998]: 186–214 and likewise reprinted in the anniversary issue). Perl’s essay argues against the Aristotelian (and, generally, commonsense) presumption that “man is a social animal” and explains that the CK symposium on unsocial thought was meant to substantiate that “societies do as a rule smother instinctive (along with distinctive) behaviors, but in the process they also as a rule incarnate the least respectable instincts with greater force than individuals can do independently. . . . If even heroism and altruism, let alone standard social conduct, are oblique expressions of aggression, cruelty, and the will to power (as the hermeneutics of suspicion maintains), then the obvious conclusion to reach is that human beings are not fit company for each other. . . . The standard means of veering off from this conclusion is to blame one’s own society, or aspects of contemporary society, and then to propose improvements. Historically, evidence suggests, efforts of this kind are (or else, become) opportunities for controversy and thus for exercise of the will to power. Social order is such that even the discussion of social order occasions conflict.” Perl goes on to argue that individualists and communitarians are “fundamentally in accord”: they are “teams” agreeing to the rules of a dubious conflict from which only “stylites, dendrites, and (on the hearty end of this spectrum) mendicants” have done what is required to exempt themselves.

scholarly journals KUASA PENGETAHUAN

2013 ◽  
Author(s):  
Muhammad In’am Esha
Keyword(s):  
Human Being ◽  
Human Beings ◽  
Will To Power ◽  
Islamic Perspective ◽  
Key Points ◽  
The Will ◽  
The Relationship

<p>This paper studies about the relationship between power and (the will to gain) knowledge. It reviews such key points as that every human being has modalities of knowledge whose function depends on his/her will and that human being has the will to power in addition to the will to know. Both wills are inseparable. Human beings cannot reach the power without knowledge; and knowledge cannot be reached without strong will and modality of power.</p> <p>However, as this paper proposes, the will to power and the will to know are purposive; they are not without goal. In Islamic perspective, reaching a power is not for the power itself; rather, it should be directed to reach the ultimate goal of manifesting the ‘God values.’ Islam guides people toward the ‘<em>ilahiyah power</em>’ or ‘the Spirit of God’ as the ultimate goal of achieving power. As a result, the idea of power/knowledge should be completed by faith/power/knowledge relation.</p>

scholarly journals Nietzsche's Pelagianism: Dionysus versus the Crucified

The Agonist ◽  
2021 ◽  
Vol 15 (2) ◽  
pp. 61-74
Author(s):  
Bradley Kaye
Keyword(s):  
Human Beings ◽  
Will To Power ◽  
Tree Of Knowledge ◽  
History Of ◽  
The Will ◽  
Ecce Homo ◽  
New Interpretation ◽  
Will Power ◽  
Good And Evil ◽  
The Devil

When Nietzsche writes in Ecce Homo: “Theologically speaking - listen closely, for I rarely speak as a theologian - it was God himself who at the end of his days work lay down as a serpent under the tree of knowledge: thus he recuperated from being God. - He had made everything too beautiful. - The devil is merely the leisure of God on that seventh day.”  (Ecce Homo, “Beyond Good and Evil,” §2) He is insinuating an alliance with an uncited source - Pelagianus Hereticus who believed there was no ‘original sin’ but that the will power of human beings could bring humanity to salvation.  A method that bears stark affinities with Nietzsche’s writings on will to power in the sense that human will power wills a transcendence to what is, rather than the metaphysics of a transcendent God providing grace to those in need of salvation from above. This marks an interesting detour in church orthodoxy, a path not taken and one has to wonder that given Nietzsche’s reputation as a well read historian of ideas and theology whether he was writing a sort of theological exegesis through ressentiment.  A history of ideas for the future through the eyes of those who lost as a kind of error, a kind of pathos. In this paper, I try to explore this treatment of Nietzsche’s work to bring a new interpretation onto his work, one that is hidden in plain sight in lieu of his work on pushing ethics beyond good and evil, his views on phantasmagoria, and the penultimate writings at the end of his productive years where he describes his writings as “Dionysus versus the Crucified.”

scholarly journals Manusia Ideal Dalam Prespektif Tasawwuf dan Filsafat (Studi Komperatis Pemikiran Ibnu Araby dan Nietsche Tentang Manusia)

2020 ◽  
Vol 1 (1) ◽  
pp. 79-88
Author(s):  
Ainul Fithriyah
Keyword(s):  
Human Life ◽  
Arthur Schopenhauer ◽  
Human Beings ◽  
The West ◽  
Will To Power ◽  
The World ◽  
The Will ◽  
The Subject ◽  
Main Ideas ◽  
The Ideal

The variety of thoughts about the optimal attainment of human self and the satisfaction of human life is what may have made Arthur Schopenhauer (1788-1868) deny all worldly phenomena. He saw that the world was full of suffering. Humans, as the supreme product of the basic activities of the world, are in fact the most unfortunate creatures. Therefore, humans will be able to achieve happiness when they are able to kill passions and cravings. Studies on the optimal achievement of humans and the meaning of human life from the two figures above, are still important and beneficial to do. Because the concept of the ideal human being is a model and example for us that we can emulate or maybe we can make it happen if we feel fit and believe in the truth. But the question might arise, is it still relevant to study the thoughts of long-dead figures such as Ibn Arabi and Neitzsche? in the opinion of the author, the study of their thinking is still relevant. Because in their thoughts are contained eternal pearls, and because of the peculiarity of each thought. This is evident if we pay attention today, where the thoughts of the two figures are still the subject of study in various countries, both in the West and the East. The works that examine Nietzsche's thoughts about the Ubermensch man include the work of Chairul Arifin, entitled The will to power: Briedrich Nietzsche. This book discusses Nietzsche's views on human beings and his anti-theism. These two thoughts are then connected by the author of this book with Nietzsche's main thought, namely the will to power. And in one of its chapters, the book also examines the concept of Ubermensch Nietzsche. Another work that addresses Nietzsche and Nietzsche's main ideas, including Ubermensch in a separate chapter is Nietzsche by St Sunardi. Besides that, there are other books. Of the books mentioned above and others to the best of the author's knowledge, there has never been found a work that specifically compares Ibn Arabi's insan kamil concept and Nietzsche's Ubermensch concept.

scholarly journals O. SPENGLER: HISTORICAL EXPERIENCE AND CULTURAL WORLDS

2021 ◽  
pp. 194-209
Author(s):  
Карина Викторовна Ануфриева
Keyword(s):  
Eternal Return ◽  
Will To Power ◽  
Historical Experience ◽  
The Past ◽  
The Will ◽  
The Relationship

В статье рассматривается интерпретация взаимосвязи исторического опыта и многообразия культурных миров, предложенная О. Шпенглером. Демонстрируется влияние на ее формирование наследия И.В. фон Гёте и Ф. Ницше. В контексте работы раскрываются антропологические основания трактовки исторического опыта Шпенглером, обращающимся к его видению в ницшеанской перспективе вечного возвращения и воли к власти, генеалогической стратегии понимания прошлого. Отвергая субстанциалистско-прогрессистские классические схемы историософского теоретизирования, Шпенглер исходил из существования в истории монадологически непроницаемых для внешнего наблюдателя культурных миров. Их становление он понимал во многом под влиянием трактовки Гёте «прафеномена». В контексте статьи учение Шпенглера о понимании существующих во времени культурных миров на базе исторического опыта интерпретируется как вариант герменевтики. Характеризуются его имманентные противоречия. The article is focused on the interpretation of the relationship between historical experience and the diversity of cultural worlds proposed by O. Spengler. The influence of the heritage of J.W. von Goethe and F. Nietzsche on its formation is revealed. In the context of the work, the anthropological foundations of Spengler's interpretation of historical experience are studied, referring to his vision in the Nietzschean perspective of eternal return and the will to power, as well as the genealogical strategy of understanding the past. Rejecting the substantialist-progressive classical schemes of historiosophical theorizing, Spengler proceeded from the existence of monadologically impenetrable cultural worlds in history. He understood their formation largely under the influence of Goethe's views on the «praphenomen». In the context of the article, Spengler's approach to the understanding of cultural worlds existing in time on the basis of historical experience is interpreted as a variant of hermeneutics. His doctrine immanent contradictions are analyzed.

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