The mistake of melancholy, however, is not simply to assert that something resists symbolic ‘sublation’ but, rather, to locate this resistance in a positively existing, albeit lost, object. In Kant’s terms, the melancholic is guilt of committing a kind of ‘paralogism of the pure capacity to desire’, which lies in the confusion between loss and lack: in so far as the object-cause of desire is originally, in a constitutive way, lacking, melancholy interprets this lack as loss, as if the object lacking were once possessed and then lost. In short, what melancholy obfuscates is the fact that the object is lacking from the very beginning, that its emergence coincides with its lack, that this object is nothing but the positivization of a void/lack, a purely anamorphic entity which does not exist ‘in itself’. The paradox, of course, is that this deceitful translation of lack into loss enables us to assert our possession of the object: what we never possessed can also never be lost, so the melancholic, in his unconditional fixation on the lost object, in a way possesses it in its very loss.Žižek, Slavoj (2001) Did Somebody Say Totalitarianism?, Verso, pg 143
Despair is the sickness unto death in another and still more definite sense. For there is not the remotest possibility of dying of this sickness in the straightforward sense, or of this sickness ending in physical death. On the contrary, the torment of despair is precisely the inability to die. Thus to be sick unto death is to be unable to die, yet not as though there were hope of life. No, the hopelessness is that even the last hope, death, is gone. When death is the greatest danger, one hopes for life. But when one learns to know the even more horrifying danger, one hopes for death. When the danger is so great that death has become the hope, then despair is the hopelessness of not even being able to die.Kierkegaard, Søren (1849) The Sickness Unto Death
If light be not given to the senses, we cannot represent to ourselves darkness, and if extended objects are not perceived, we cannot represent space. Neither the negation, nor the mere form of intuition can, without something real, be an object.
For truth or illusory appearance does not reside in the object, in so far as it is intuited, but in the judgement upon the object, in so far as it is thought. It is therefore quiet correct to say that the senses do not err, not because they always judge correctly, but because they do not judge at all. Hence truth and error, consequently also, illusory appearance as the cause of error, are only to be found in a judgement, that is, in the relation of an object to our understanding.Kant, Immanuel (1781) Critique of Pure Reason
Torture is a dangerous innovation; it would appear that it is an assay not of the truth but of a man’s endurance. The man who can endure it hides the truth: so does he who cannot. For why should pain make me confess what is true rather than force me to say what is not true? And on the contrary if a man who has not done what he is accused of is able to support such torment, why should a man who has done it be unable to support it, when so beautiful a reward as life itself is offered him?
I think that this innovation is founded on the importance of the power of conscience. It would seem that in the case of the guilty man it would weaken him and assist the torture in making him confess his fault, whereas it strengthens the innocent man against the torture. But to speak the truth, it is a method full of danger and uncertainty. What would you not say, what would you not do, to avoid such grievous pain?
Etiam innocentes cogit mentiri dolor.
[Pain compels even the innocent to lie.]
And when feeling or understanding or will has become fantastic, then in the end the whole self can become that, whether in a more active form, where the person plunges headlong into the fantastic, or in a more passive form he is carried off into it, though he is responsible in both cases. […] But to become fantastic in this way, and therefore be in despair, although usually obvious, does not mean that a person may not continue living a fairly good life, to all appearances be someone, employed with temporal matters, get married, beget children, be honoured and esteemed – and one may fail to notice that in a deeper sense he lacks a self. Such things cause little stir in the world; for in the world a self is what one leasts asks after, and the thing it is more dangerous of all to show signs of having. The biggest danger, that of losing oneself, can pass off in the world as quietly as if it were nothing; every other loss, an arm, a leg, five dollars, a wife, etc. is bound to be noticed.Kierkegaard, Søren (1849) The Sickness Unto Death
I’m sure everyone faces the same dilemma; what music do I run to? What is going to keep me motivated and energised?
In years gone by I’ve always settled on a mix of dance music, synthpop, and electronic to keep me going, but sometimes it either gets boring, or I’m not in the mood for it. The end result is that my running ability is hindered.
A while ago I had read an idea (can’t remember where) about listening to video game music while studying. The idea is that the music is designed to stimulate your mind and allow you to concentrate without distracting you. So, after getting bored of my stagnating gym playlist, I loaded up the soundtracks from the Final Fantasy game series (I-XII), most of which was composed by Nobuo Uematsu. I chose these soundtracks because these are the games I spent my childhood with, I have some emotional connection to the songs, and the games are full of personal challenges and stories of conviction.
I set off for my first run in well over a month and it was better than I expected. Despite fatigue, shortness of breath and a genuine lack of fitness, the music did exactly what it was supposed to do: it kept me calm and focused. The best part is that I never skipped a tune, something I did all to often with my previous playlist.
I have been for a number of runs since, and despite the fatigue I spent most of the run smiling. I was genuinely enjoying the run, which is something I have not done for a long time.
While I can guarantee this will not work for everyone, but for me … it has been liberating.
We realise it best when we talk with an unliterary friend. He may be full of goodness and good sense but he inhabits a tiny world. In it, we should be suffocated. The man who is contented to be only himself, and therefore less a self, is in prison. My own eyes are not enough for me, I will see through those of others. Reality, even seen through the eyes of many, is not enough. I will see what others have invented. Even the eyes of all humanity are not enough. I regret that the brutes cannot write books…. in reading great literature I become a thousand men and yet remain myself. Like a night sky in the Greek poem, I see with a myriad eyes, but it is still I who see. Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do.C.S. Lewis (1961) An Experiment in Criticism
The Church attitude is that civilization, or ‘the system’ or ‘society’ or whatever you want to call it, is best served not by mules but by free men. The purpose of abolishing grades and degrees is not punish mules or get rid of them but to provide an environment in which that mule can turn into a free man.
The hypothetical student, still a mule, would drift around for a while. He would get another kind of education quite as valuable as the one he’d abandoned, in what used to be called the ‘school of hard knocks.’ Instead of wasting money and time as a high-status mule, he would now have to get a job as a low-status mule, maybe a mechanic. Actually his real status would go up. He would be making a contribution for a change. Maybe that’s what he would do for the rest of his life. Maybe he’d found his level. But don’t count on it.
In time – six months; five years, perhaps – a change could easily begin to take place. He would become less and less satisfied with a kind of dumb, day-to-day shop work. His creative intelligence, stifled by too much theory and too many grades in college, would now be reawakened by the boredom of the shop. Thousands of hours of frustrating mechanical problems would have made him more interested in machine design. He would like to design machinery himself. He’d think he could do a better job. He would try modifying a few engines, meet with success, look for more success, but feel blocked because he didn’t have the theoretical information. He would discover that when before he felt stupid because of his lack of interest in theoretical information, he’d now find a brand of theoretical information he’d have a lot of respect for, namely mechanical engineering.
So he would come back to our degreeless and gradeless school, but with a difference. He’d no longer be a grade-motivated person. He’d be a knowledge-motivated person. He would need no eternal pushing to learn. His push would come from inside. He’d be a free man. […]
Motivation of this sort, once it catches hold, is a ferocious force, and in the gradeless, degreeless institution where our student would find himself, he wouldn’t stop with rote engineering information. Physics and mathematics were going to come within his sphere of interest because he’d see he needed them.
Pirsig, Robert (1974) Zen & the Art of Motorcycle Maintenance
The scale at which we are able to operate today is sometimes too big for us to wrap our heads around. By its very nature, scale creates distance, and at distance human concepts start losing their meaning. A consumer is just that: an abstraction of a person who we hope will consume whatever we have to offer. We try to guess what this ‘consumer’ wants so that they will consume more of what we have. And if they do, we will keep track of lots of metrics so that we may better manage the process. And as our processes, metrics and scale continue to grow, we employ technology to help us operate at greater speed and scale. In other words, human beings, the end users of all this, become so far removed from the people who mean to serve them that they simply become just another metric to be managed. The more distance there is between or the more things we do that amplify the abstraction, the harder it becomes to see each other as human. It is not the abundance we need to manage or restrict, it is the abstraction.
We no longer see each other as people; we are now customers, shareholders, employees, avatars, online profiles, screen names, e-mail addresses and expenses to be tracked. Now more than ever, we are trying to work and live, be productive and happy, in a world in which we are strangers to those around us.Sinek, Simon (2014) Leaders Eat Last: Why Some Teams Pull Together and Others Don’t
The argument for and against marriage equality is constantly heated, emotional and at times, misguided and bigoted. The main themes argued against equality either have religious foundations in the definition of ‘Marriage’, or claim that same-sex couples are insufficient as parents. Regardless of the arguments basis, they are all filled with varying degrees of prejudice. It’s not unexpected given that acceptance of homosexuality has only really started within the last 20 years.
Meanwhile in Australia, funds are being cut from social services, education, and environmental protection due to a perceived lack of funding. So what if we could solve both of these problems? What if we take the emotion, religion, value and prejudice out of the equation and focus only on the economics?
According to the Australian Bureau of Statistics, the census in 2011 registered 33714 same-sex couples living together, with no information available on the number of same-sex couples that don’t live together. This is a 32% increase in comparison to the 2006 data1. I think it is safe to assume that in any five year period this rate of change will hold steady as a conservative value.
So how much money can be made from these statistical values? According to Australian Securities and Investments Commission the average wedding in Australia costs $362002. So by enabling marriage equality an additional $1.22 billion can be pushed into the Australian economy by existing couples alone3, and a further $78 million every year for new couples. So what does the Government get out of this? A GST revenue of $122 million for existing couples, and an additional $7.8 million every year.
So if money is so short we need to cease University fee assistance (HECS-HELP) to save $87.1 million over three years4, along with taking $2.8 million away from the Great Barrier Reef Marine Park Authority5 (just to name a few of the cuts), why are we not looking at simple ways to generate that revenue?
Given the current political climate in Australia where cuts are being made across the board, why isn’t this financial opportunity being pounced on?
What is more important? The oppression of a slice of society and the denial of equality, or generating much needed government revenue?
It is a farce that the support our societies have for marriage equality isn’t shared by the Governments they are represented by. It’s also a shame that the simple argument for equality, inclusion and love are not enough. So when the value of equality falls on deaf ears, the only remaining value understood by a Government is funding.