Existentialist Perception Of The Human Condition

Author(s):  
D.R. Bhandari

Existentialism lays stress on the existence of humans; Sartre believed that human existence is the result of chance or accident. There is no meaning or purpose of our lives other than what our freedom creates, therefore, we must rely on our own resources. Sartre thought that existence manifests itself in the choice of actions, anxiety and freedom of the will. In this way the responsibility of building one's future is in one's hands, but the future is uncertain and so one has no escape from anxiety and despair. We are always under the shadow of anxiety; higher responsibility leads to higher anxiety. The pursuit of being leads to an awareness of nothingness, nothingness to an awareness of freedom, freedom to bad faith and bad faith to the being of consciousness which provides the condition for its own possibility. Concluding his thought, Sartre says that existentialism is not pessimism. He says that existentialism does not aim at plunging us into despair: its final goal is to prepare us through anguish, abandonment and despair for a genuine life, and it is basically concerned with the human condition as a complete form of choice. The fundamental issue, therefore, is an authentic meaning of life.


Author(s):  
Natasha Vita-More

This chapter focuses on human achievements accomplished with the use of technology and science as methods to explore humanity’s most daunting challenges. Each era of human achievement reveals previously unimaginable goals that, once attained, impact and positively transform the world and the future of humanity. Transhumanism offers a social construct for action-oriented strategies to inform and mitigate many of these threats. These strategies stem from diverse fields of inquiry, research, and analysis of possible future scenarios, and suggest the processes for implementing them. Notably, counterarguments to an intervention in the human condition—the characteristics and key events concerning human existence—often expose themselves as biases in moral perception that, in due course, fall short. Yet humans continue to be fueled by curiosity and a need for amelioration to transcend limits. What is lacking and most imminently necessary to address the exponentially increasing technology in our midst, and society’s varied perceptions and reactions, is straightforward guidance in navigating towards the telos of our humanity.



Author(s):  
Michael Szollosy

Public perceptions of robots and artificial intelligence (AI)—both positive and negative—are hopelessly misinformed, based far too much on science fiction rather than science fact. However, these fictions can be instructive, and reveal to us important anxieties that exist in the public imagination, both towards robots and AI and about the human condition more generally. These anxieties are based on little-understood processes (such as anthropomorphization and projection), but cannot be dismissed merely as inaccuracies in need of correction. Our demonization of robots and AI illustrate two-hundred-year-old fears about the consequences of the Enlightenment and industrialization. Idealistic hopes projected onto robots and AI, in contrast, reveal other anxieties, about our mortality—and the transhumanist desire to transcend the limitations of our physical bodies—and about the future of our species. This chapter reviews these issues and considers some of their broader implications for our future lives with living machines.



PMLA ◽  
1969 ◽  
Vol 84 (3) ◽  
pp. 530-535
Author(s):  
Robert M. Philmus

Most of the early science fantasies of H. G. Wells are, as he defines the term, prophetic: the myths that they develop to a logical conclusion represent a critique of some historical or essential aspect of the human condition. The Time Machine, his first scientific romance, explores the premises of prophetic fantasy at the same time that it embodies a myth of its own. In it Wells envisions the future devolution of man, already outlined in previous essays of his, as the ultimate consequence of what he perceived as a present attitude of complacent optimism, an attitude he dramatizes in the reaction of the Active audience to the Time Traveller's account of the world of 802,701 and beyond. Although the Time Traveller accepts this vision as literally true, his own theories about that world make it clear that its significance pertains to it only as a metaphoric projection of tendencies existing in the present. Thus the structure of The Time Machine reveals the Time Traveller's point of view, like that of his audience, to be limited: his final disappearance into the fantasied world of the future vindicates the rigorous integrity of Wells s prophecy.



2021 ◽  
Vol 2 (1) ◽  
pp. 1-26
Author(s):  
Jarno Hietalahti

Abstract This article offers a pragmatist approach to concentration camp humor, in particular, to Viktor Frankl’s and Primo Levi’s conceptualizations of humor. They both show how humor does not vanish even in the worst imaginable circumstances. Despite this similarity, it will be argued that their intellectual positions on humor differ significantly. The main difference between the two authors is that according to Frankl, humor is elevating in the middle of suffering, and according to Levi, humor expresses the absurdity of the idea of concentration camps, but this is not necessarily a noble reaction. Through a critical synthesis based on pragmatist philosophy, it will be claimed that humor in concentration camps expresses the human condition in the entirely twisted situation. This phenomenon cannot be understood without considering forms of life, how drastic the changes from the past were, and what people expected from the future, if anything.





Author(s):  
Franco Cortese

This chapter addresses concerns that the development and proliferation of Human Enhancement Technologies (HET) will be (a) dehumanizing and a threat to human dignity and (b) a threat to our autonomy and sovereignty as individuals. Contrarily, HET can be shown to constitute the most effective foreseeable means of increasing the autonomy and sovereignty of individual members of society. Furthermore, this chapter elaborates the position that the use of HET exemplifies—and indeed even intensifies—our most human capacity and faculty, namely the desire for increased self-determination (i.e., control over the determining circumstances and conditions of our own selves and lives), which is referred to as the will toward self-determination. Based upon this position, arguably, the use of HET bears fundamental ontological continuity with the human condition in general and with the historically ubiquitous will toward self-determination in particular as it is today and has been in the past. HET will not be a dehumanizing force, but will rather serve to increase the very capacity and characteristic that characterizes us as human more accurately than anything else.



Author(s):  
Jarred A. Mercer

The Conclusion provides a summary of the arguments of each chapter and shows how they cohere in Hilary of Poitiers’s trinitarian anthropology. In his autobiographical section of De Trinitate Hilary claims to have found “a hope greater than expected” (Trin. 1.11) in his contemplation of the infinite God, in which humanity, aided by its educative embodied existence (1.14), is destined for life and progress, not death and regress. Hilary’s theology reconstructed within his framework of trinitarian anthropology illuminates his own thought and provides avenues to reassess the nature of fourth-century theology and its controversies in a way that implicates the nature of humanity in that theological discourse. For Hilary, imperfect, mutable, finite human existence is defined by God’s perfect, immutable, and infinite life, so as to place the human condition in a state of perpetual progress from potentiality to perfection.



2021 ◽  
pp. 93-101
Author(s):  
John Danaher

This chapter studies the future of retribution and, in particular, the role that robots will play in shaping that future. It begins by describing the Bouphonia ritual, which speaks to two important features of the human condition: the enduring significance of practices of blame and punishment in human life, and the occasional absurdity of this desire. What happens when robots — or other sophisticated artificially intelligent (AI) machines — get embedded in our societies and have a part to play in criminal acts? Should they, like the knife in the Bouphonia ritual, be blamed for their contribution? Or should something else happen, something a little more radical? The chapter makes the case for radicalism. In particular, it suggests that the rise of the robots should lead us to reconsider the wisdom of our traditional practices of punishment and blame.





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