Tag Archives: end of story
We Don’t Die When We Die
It’s not over. One thing is certain. When we talk, when we act, when we commit ourselves to any project – big or small – when we retire for the night or rise for the day: sooner or later our … Continue reading →
Posted in Absolute Freedom and Terror, absurdism, academe, action, afterlife, agnosticism, alienation, American politics, anthropology, anti-semitism, appreciation, art, art of living, atheism, authenticity, autonomy, bad faith, beauty, Bible, Biblical Archeology, Biblical God, bigotry, book reviews, books, bureaucracy, childhood, chivalry, Christianity, cities, class, Confessions of a Young Philosopher, conformism, contemplation, contradictions, cool, courage, courtship, cults, cultural politics, culture, desire, Desire and Authenticity, dialectic, eighteenth century, erotic life, eternity, ethics, ethnicity, evil, existentialism, exploitation, faith, fashion, fatherhood, female power, femininity, feminism, filial piety, films, freedom, friendship, gender balance, glitterati, Gnosticism, guilt and innocence, health, Hegel, hegemony, heroes, hidden God, hierarchy, history, history of ideas, id, idealism, ideality, identity, ideology, idolatry, immorality, immortality, Industrial Revolution, institutional power, Jesus, Jews, journalism, Judaism, law, legal responsibility, life and death struggle, literature, love, male power, Married Philosophers Discuss Confessions, martyrdom, masculinity, master, master/slave relation, medieval, memoir, memory, Messianic Age, mind control, modern women, modernism, moral action, moral evaluation, moral psychology, morality, mortality, mortality vs immortality, motherhood, mysticism, Nihilism, nineteenth-century, non-violence, novels, ontology, oppression, pacifism, past and future, peace, Phenomenology of the Mind, philosophy, poetry, political, political movements, politics, politics of ideas, postmodernism, power, power games, presence, promissory notes, propaganda, psychology, public facade, public intellectual, race, racism, radicalism, reading, reductionism, relationships, religion, remembrance, Renaissance, repairing the culture, roles, romance, romantic love, romanticism, science, scientism, secular, seduction, self-deception, seventeenth century, sex appeal, sexuality, slave, social climbing, social construction, social conventions, social ranking, sociobiology, spiritual journey, spiritual not religious, spirituality, status, status of women, suffering, Suicide, terror, terrorism, the examined life, the problematic of men, the problematic of woman, the profane, the sacred, theism, theology, time, Trauma, Truth, TV, twentieth century, twenty-first century, Utopia, victimhood, victims, violence, war, work, writing, Zeitgeist
|
Tagged afterlife unknowns, Atheism, Caitlin Gibson’s The Washington Post article on deathbed visions, Christopher Kerr’s Death is But a Dream, credible deathbed experiences, cultural assumptions, cultural changes if death is not the end, cultural implications of surviving death, cultural worldview, Darwinian implications, death and taxes, death unpredictable, deathbed experiences, deathbed mending of misused life, deathbed moral repair, deathbed reunions with cherished places, deathbed reunions with departed friends, deathbed reunions with friends killed in battle, dying different for each person, end of story, end of the line, End-of-Life, exiting present time-and-space conditions, facing the past, fashionable nihilism, fashionable reductionism, fixing the past, hallucinations vs deathbed experiences, human mortality, intelligent survivors, interviewing the terminally ill, interviews of the dying, it ain’t over until it’s over, life concerns the living, manner of death unforeseeable, modern assumptions, modern emotional style, modern moral parameters, modern nihilism, modernity’s repressed nihilism, mortality not the end, oversimplifying human complexities, Philosophical Materialism, reductionism, refusing reductionism, repairing the past, research into dying, surviving death, surviving death and making life count, surviving death and reconceiving power, surviving death and revising the narrative, surviving death and social implications, surviving death vs nihilism, surviving death vs the absurd, the dead still concerned, the dead supposedly unconcerned, the great unknown, the nothing-but fallacy, where personal control stops
|
1 Comment
Death Be Not Proud
Death Be Not Proud We think of our life stories as headed toward a concluding sentence, after which, if they were novels, we would see written: “The End.” Not that everyone conceives this “end” the same way. Take Heidegger, the … Continue reading →
Posted in absurdism, academe, action, afterlife, alienation, art, art of living, atheism, autonomy, bad faith, beauty, Biblical God, bigotry, books, bureaucracy, chivalry, Christianity, cities, class, conformism, contemplation, contradictions, cool, courage, cultural politics, culture, desire, dialectic, erotic life, eternity, ethics, evil, existentialism, exploitation, faith, fashion, femininity, freedom, friendship, glitterati, Gnosticism, guilt and innocence, health, hegemony, heroes, hidden God, hierarchy, history of ideas, idealism, ideality, identity, ideology, idolatry, immorality, immortality, institutional power, journalism, legal responsibility, life and death struggle, literature, love, male power, masculinity, master/slave relation, memory, mind control, modernism, moral action, moral evaluation, morality, mortality, mysticism, non-violence, novels, ontology, oppression, past and future, peace, philosophy, poetry, politics of ideas, postmodernism, power, presence, promissory notes, propaganda, psychology, public facade, public intellectual, reading, reductionism, relationships, religion, Renaissance, roles, science, scientism, secular, seduction, self-deception, social climbing, social construction, social conventions, social ranking, spiritual journey, spiritual not religious, spirituality, status, status of women, suffering, terror, the examined life, the problematic of men, the problematic of woman, the profane, the sacred, theism, theology, time, twentieth century, twenty-first century, work, writing, Zeitgeist
|
Tagged A.J. Ayer, all is Love, all is One, Anglo-American Philosophy, Australian materialism, Authenticity, being-toward-death, brain as cause, brain as transmitter, brain effects of NDE's, brute power, close-mindedness, Coma Science Group, cultural breakthrough, David M. Armstrong, death, dogmatic skepticism, dominance and subordination, Dr. Francois Lallier, end of story, epiphenomenon, evidence for NDE's, experiences de mort imminente, fear of death, French existentialism, functional power, functionalism, German existentialism, golden rule, Jean-Paul Sartre, Jean-Paul Sartre’s fundamental project, John Donne's Death Be Not Proud, life review, limitless love, losing the fear of death, Martin Heidegger, mauvaise foi, meaning of life, meeting deceased relatives, metaphysical idealism, metaphysical monism, metaphysical pluralism, my death, nature and nurture, NDE, NDE survivors' reports, NDE typical features, near death experience, out of body experiences, paradigm breaking, physicalism, Pim Van Lommel, privilege and oppression, quantum entanglement, science and the paranormal, scientific investigation of NDE's, Steven Laurey, supervenience, the for-itself, the in-itself, they-self, upward reductionism, veridical OBE's, Victor Zammit’s Friday Afterlife Report, worthiness of a life
|
5 Comments
