Eternalised

The knight of faith is one of Kierkegaard’s most important concepts, which he discusses in Fear and Trembling under the pseudonym Johannes de silentio. He begins explaining the knight of faith through the story of Abraham and Isaac.   

Although he has never found any knight of faith, he would not deny on that ground that they exist. He looks like any normal person, one detects nothing of the strangeness and superiority that marks him.  

Before one can be a knight of faith, one must become a knight of infinite resignation, one who renounces that which he most loves in the world. The knight of faith makes the leap of faith and by virtue of the absurd, he renounces everything and regains everything, coming back to his original position through a double movement.  

He compares both movements: the movement of infinite resignation and the movement of faith with the leap of a ballet dancer and gives the example through the story of a man in an impossible love with a princess.  

The general message is that the notion of faith is so far cheapened that what is talked about is not properly called faith at all.

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Carl Jung warns us against the dangers of the collective shadow (the unknown dark side of society) and urges us to develop our personal shadow (the unknown dark side of our personality) to be consciously aware of the collective shadow and not fall prey to it. We must acknowledge our personal shadow and enter into long and difficult negotiations with it through shadow work.  

Allowing us to rescue the good qualities that lie dormant within us, which improves our lives and the lives of those around us. We can then face the collective shadow and take responsibility to address the denial of important issues and a lack of individual and collective initiative. Telling the truth is the most desirable way to deal with a difficult past, rather than dismissing the atrocities and having the shadow grow blacker until it can no grow no more, and thus history repeats itself.

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⌛ Timestamps

0:00 Personal Shadow

5:40 Collective Shadow

10:42 Summary - Facing the Collective Shadow

Man cannot stand a meaningless life. What is the meaning of life? It is hard to think of a single proposition that can make your life meaningful in an instant. One can, however, orient oneself more meaningfully towards one’s goals. To find meaning is a dynamic process that constantly shapes yourself, immerses yourself in reality and has reality immersed in you.  

A meaningful life can be defined according to a positive life regard, referring to an individual’s belief that he is fulfilling a life-framework or life-goal that provides him with a highly valued understanding of his life.  

In this episode we explore several models to the development of a positive life regard, the problems of a meaningless life and dangers of nihilism, life affirmation and meaning as embedded in life and Viktor Frankl’s Will to Meaning.

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⌛ Timestamps

0:00 Man Cannot Stand a Meaningless Life

2:25 What is the Meaning of Life?

3:51 Development of Positive Life Regard (Meaningful Life)

14:02 A Meaningless Life: Dangers of Nihilism

16:29 Life-affirmation & Meaning as Embedded in Life

18:12 Viktor Frankl: Will to Meaning

What is the meaning of death? It is the unequivocal and permanent end of our existence. Most people unconsciously repress the idea of their death, as it is too horrifying a notion to think about.  Some are perhaps not so horrified of the idea of death, but rather the pain associated before one’s death, or the death of loved ones. 

We live entirely unique lives with complete different experiences, but we all share one common fate: Death. This is what links all of us together. Death smiles at us all and all we can do is smile back.  

In this episode we will analyse death philosophically and psychologically: if it is undesirable, if it is to be feared and the misconceptions around the notion of death. Starting with the terror of death with Becker’s The Denial of Death and how to confront one’s mortality with the Stoic Memento Mori and Nietzsche’s Free Death “dying at the right time”.  

We’ll then discuss the Death of Socrates “the unexamined life is not worth living” and Carl Jung’s notions of Life and Death along with his near death experience.

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⌛ Timestamps

0:00 Introduction

0:35 Is Death Undesirable?

2:08 Should We Fear Death?

4:40 Ernest Becker: The Denial of Death

8:40 Stoicism: Memento Mori

10:00 Nietzsche: On Free Death

12:08 The Death of Socrates

14:06 Carl Jung: Life and Death

Life is a journey of self-realisation, of understanding and discovering who we truly are, and of maximising our potential. While this might be a life long journey, one can be closer or further from one's true self.  This video analyses self-realisation from a philosophical and psychological perspective. 

Starting from the father of existentialism, Søren Kierkegaard, where we’ll discuss the self, despair and the leap of faith. Sigmund Freud as the father of psychoanalysis, Carl Rogers’ self-concept and Abraham Maslow’s self-actualisation.   

We’ll then discuss some aspects of eastern philosophy and their notion of self (Buddhism, Taoism, Advaita Vedanta), concluding with Carl Jung’s analytical psychology and process of individuation.

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⌛ Timestamps

0:00 Introduction

0:15 Søren Kierkegaard: The Self

1:00 Søren Kierkegaard: Despair

4:10 Søren Kierkegaard: Leap of Faith

4:48 Sigmund Freud: Psychoanalysis

5:40 Carl Rogers: Self-Concept

7:11 Abraham Maslow: Self-Actualisation

7:40 Abraham Maslow: Hierarchy of Needs

8:40 Abraham Maslow: Self-transcendence

9:58 Eastern philosophy: Buddhism

10:50 Eastern philosophy: Taoism

11:22 Eastern philosophy: Advaita Vedanta

12:02 Carl Jung: The Self

13:30 Carl Jung: Individuation

15:38 Carl Jung: Shadow & Persona

What is the meaning of suffering? One of the problems of life is meaningless suffering. Life is pervaded by suffering, and this suffering must be meaningful. It is hard to deny that to live is to suffer, as long as we do not mean that to live is only to suffer.   

One who cannot bear suffering and tries to avoid the unavoidable is bound to end up in existential despair and nihilism, death is just as welcome as there’s no purpose for living.  

We'll explore how to tackle the problem of suffering ("why do I suffer?"), with the objective of finding a meaning to one's suffering. There are two ideals: to see suffering as a punishment (ascetic ideal) or to seeing it as something for human growth, flourishing and greatness.

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In Either/Or, Kierkegaard dedicates a chapter on the problem of boredom and the difficulty of maintaining happiness, and proposes his solution for it through the aesthetic sphere of existence.  

To explain how one avoids boredom, the aesthete’s worst enemy, he proposes “crop rotation” as an attempt at a theory of social prudence. It is a sort of science of seeking pleasures characteristic of the reflective aesthete, and not mindlessly doing it as an unreflective aesthete, such as the legend of Don Juan.   

This method can be done extensively or intensively. The aesthete proposes the intensive cultivation of pleasure as the means to avoid boredom, achieve pleasure and subsequently, happiness.

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⌛ Timestamps

0:00 Introduction

0:45 Boredom

5:10 Crop Rotation: Extensive Cultivation

6:33 Crop Rotation: Intensive Cultivation

7:35 Remembering and Forgetting

10:33 Arbitrariness

13:00 Conclusion

Nietzsche recommends to spend some of our time in complete solitude. To reflect upon the inner voice that conditions our life which is the product of the common conscience of society. 

Solitude is but a temporary matter. He also recommends to spend time with people who possess virtues of the love of life, these “higher men” allow for mental elevation. An individual who isolates himself without ever valuing external opinions will only have his conscience with himself and nobody to ever confront or challenge his views.  

Solitude is thus not just a result of the contempt of the masses, but allows to forge a more profound longing for a community that allows one to explore the best version of oneself. Company is important, and if chosen well – can be mutually beneficial.  

In this sense, solitude is compatible with life in community, but it is also necessary to retreat into complete solitude once in a while, in order to receive its fruits.

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Nietzsche’s Übermensch (Overman) is among the most important of his teachings, along with the eternal recurrence and the will to power.  The appearance of the overman most famously occurs in Thus Spoke Zarathustra. He is declared as “the meaning of the earth”. The overman is the ultimate form of man, he is one who overcomes nihilism by creating his own values and focusing on this life, not the afterlife.   

He puts all his faith in himself as an autonomous creator and relies on nothing else. He is the pinnacle of self-overcoming, to rise above the human norm and above all difficulties, embracing whatever life throws at you. He is one who overcomes mediocrity and is not afraid to live dangerously.   

We’ll be exploring the translation and origins of the Übermensch, its connection with Nietzsche’s early conception of the “free spirit”, the relation between the three metamorphoses, the tightrope walker, the last man, the higher man, the death of god and we'll finish by comparing it with the eternal recurrence and the will to power, where self-overcoming is what unites everything together.

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⌛ Timestamps

0:00 Introduction

0:22 Translation and Origins of “Übermensch”

1:30 The Overman and The Free Spirit

2:10 The Overman and The Final Metamorphosis

3:41 What is the Overman?

4:40 First Appearance of The Overman

5:57 The Overman and Thus Spoke Zarathustra

8:56 The Overman and The Last Man

9:43 The Tightrope Walker

12:05 The Overman: “The Meaning of The Earth”

13:12 The Overman and The Death of God

15:43 The Overman and The Higher Man

17:55 The Overman, The Eternal Recurrence, The Will to Power

The Present Age was published in 1846 by Søren Kierkegaard. He discusses the philosophical implications of a society dominated by mass media, foreseeing the rise of twenty-four hour news and social media, it examines the philosophical implications of a culture of endless, inconsequential commentary and debate – a society eerily similar to our own.

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