Egology According to Blaise Pascal

Blaise Pascal (1623-1662) is a famous mathematician and philosopher. He is more known as the father of the Pascaline (one of the earliest arithmetic machines) and the Pascal's triangle (which we are all familiar with in high school math). However, one thing that only a handful of people know is that he is a philosopher who criticized the cogito of Descartes and metaphysical systems, saying that the only path for the human being to become happy is to open himself up to charity.

Here is one fragment from his famous Pensees about self-love (fr. 597/455)

The self is hateful ......In a word the self has two characteristics. It is unjust in itself for making itself center of everything: it is a nuisance to others in that it trues to subjugate them, for each self is the enemy of all the others and would like to tyrannize them. You take await the nuisance, but not the injustice.

In what way is the self hateful when it is ego-logic and ego-nomic?

Two (Quite) Contrasting Articles about the Selfie

Selfies 
by Randy David

There was a time when, as a young man traveling to different countries for the first time, I took photos of every building, statue, or landscape that caught my eye, hoping to share these with family and friends when I got home. I realized many years later that this habit was keeping me from enjoying and remembering the places I visited.

The experience is akin to filing away memos in neat folders for later retrieval so your mind is freed for the next task. You end up unable to recall much of what you filed away unless you have the actual document at hand. Busying yourself with picture-taking while on a trip to a new place creates a gap between you and the moment. It can strip traveling of the quality that uniquely belongs to it as an experience—the slow immersion in something new, and the oscillation between awe and recognition it brings about.

I think it is even more so when one likes to take “selfies”—the new obsession that has accompanied the advent of camera-equipped mobile phones, and social networking portals like Facebook and Instagram. Declaring it as the new word of the year, the venerable Oxford English Dictionary defines it thus: “Selfie: noun, informal. A photograph that one has taken of oneself, typically one taken with a smartphone or web cam and uploaded to a social media website. Also: selfy. Plural: selfies.”

To me, selfies are not the same as looking at oneself in the mirror, and the silent self-contemplation this connotes. On the contrary, they seem to epitomize the vast distance that separates narcissism from self-knowledge.

While almost every painter of worth in every era has done a self-portrait, taking a selfie for sharing and liking cannot possibly compare with the experience of an artist pondering the moods, desires, and emotions evoked by the lines and contours of his own face. The selfie is pure self-absorption where the self-portrait could be self-analysis. What distinguishes one from the other is the superficiality to which much digital communication technology has lent itself.

The writer Rebecca Solnit captures this difference eloquently in a recent London Review of Books essay titled “In the Day of the Postman.” She writes: “I think of that lost world, the way we lived before these new networking technologies, as having two poles: solitude and communion. The new chatter puts us somewhere in between, assuaging fears of being alone without risking real connection. It is a shallow between two deep zones, a safe spot between the dangers of contact with ourselves, with others.”

We are not just talking here of the occasional photos we take of ourselves, usually against the background of a place we are visiting, when there’s no one around to do it for us.  Rather, we are talking of the almost compulsive manner in which many of today’s young people try to capture what they look like at any moment of the day. By taking countless pictures of themselves in different poses, and posting these in social networking websites for others to like (or deride, as the case may be), they presume that the world is interested in them—a way, as Solnit puts it, of “assuaging fears of being alone.” At the same time, their obsession with the number of likes and comments they get on these poses could be a way of evading the real challenge of deeply knowing and connecting with their own selves.

The sociologist Niklas Luhmann once defined maturity as a system’s capacity to observe itself. The term he uses for self-observation is reflexivity, the defining quality of the modern person. But, for all the cutting-edge modernity of the technology that serves as its platform, the selfie seems to me to be a throwback to the premodern era when men and women relied primarily on others to define who they were.

Rather than being a prelude to changing one’s life, the selfie has become no more than a cheap vehicle for instant self-affirmation. Like the ubiquitous mobile phone with which almost all of them are taken, doing selfies has taken the place reserved for reflection. We can no longer be alone with ourselves without yielding to the temptation of documenting the moment for social media. Solnit observes: “The fine art of doing nothing in particular, also known as thinking, or musing, or introspection, or simply moments of being, was part of what happened when you walked from here to there alone, or stared out the train window, or contemplated the road, but the new technologies have flooded those open spaces. Space for free thought is routinely regarded as a void, and filled up with sounds and distraction.” And selfies.

Perhaps, it’s a generation thing, which is why I’m conscious that I should not impose my idea of well-spent solitude on others. I like bird-watching, reading, taking solitary walks, and barreling down on an empty expressway, alone, on a motorcycle. Some will likely say these are precisely the pursuits of loners.
But, even in the company of others, I hardly take pictures, and I don’t have a Facebook or Instagram account. On a trip to Japan a few months ago, however, I decided to get myself a Nikon Coolpix P-520 with a built-in 42x optical zoom, thinking it might enhance and prolong my enjoyment of birds. I was wrong. I spent more time looking for birds through the viewfinder and focusing the lens to get a clear shot, than if I had been content to watch these winged creatures through binoculars.

I am convinced that many great moments of pleasure and happiness are not meant to be preserved, but merely lived.  It was to this end that Nietzsche once said that we need “human beings who know how to be silent, lonely, resolute, and content and constant in invisible activities…”

Happy New Year!
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The Meanings of the Selfie
by James Franco

Selfies are something new to me, but as I have become increasingly addicted to Instagram, I have been accused of posting too many of them. I was called out on the “Today” show, and have even been called the selfie king.

Maybe this is so, but only because I’ve learned that the selfie is one of the most popular ways to post — and garner the most likes from followers. The likes spin out of control for selfies of me and my two handsome brothers, especially Dave, the other actor, whose image pulls in its own legion of teenage fans.

I can see which posts don’t get attention or make me lose followers: those with photos of art projects; videos telling the haters to go away (in not so many words); and photos with poems. (Warning: Post your own, and you’ll see how fast people become poetry specialists and offer critiques like “I hate you, you should die.”)

But a well-stocked collection of selfies seems to get attention. And attention seems to be the name of the game when it comes to social networking. In this age of too much information at a click of a button, the power to attract viewers amid the sea of things to read and watch is power indeed. It’s what the movie studios want for their products, it’s what professional writers want for their work, it’s what newspapers want — hell, it’s what everyone wants: attention. Attention is power. And if you are someone people are interested in, then the selfie provides something very powerful, from the most privileged perspective possible.

We speak of the celebrity selfie, which is its own special thing. It has value regardless of the photo’s quality, because it is ostensibly an intimate shot of someone whom the public is curious about. It is the prize shot that the paparazzi would kill for, because they would make good money; it is the shot that the magazines and blogs want, because it will get the readers close to the subject.

And the celebrity selfie is not only a private portrait of a star, but one also usually composed and taken by said star — a double whammy. Look at Justin Bieber’s Instagram account (the reigning king of Instagram?), and you will find mostly selfies. Look at other accounts with millions of followers — like that of Taylor Swift or Ashley Benson (of the TV show “Pretty Little Liars”) — and you’ll find backstage selfies, selfies with friends, selfies with pets.

These stars know the power of their image, and how it is enhanced when garnished with privileged material — anything that says, “Here is a bit of my private life.”

I’ve found that Instagram works much like the movie business: You’re safe if you trade “one for them” with “one for yourself,” meaning for every photo of a book, painting or poem, I try to post a selfie with a puppy, a topless selfie or a selfie with Seth Rogen, because these are all things that are generally liked.

Now, while the celebrity selfie is most powerful as a pseudo-personal moment, the noncelebrity selfie is a chance for subjects to glam it up, to show off a special side of themselves — dressing up for a special occasion, or not dressing, which is a kind of preening that says, “There is something important about me that clothes hide, and I don’t want to hide.”

Of course, the self-portrait is an easy target for charges of self-involvement, but, in a visual culture, the selfie quickly and easily shows, not tells, how you’re feeling, where you are, what you’re doing.

And, as our social lives become more electronic, we become more adept at interpreting social media. A texting conversation might fall short of communicating how you are feeling, but a selfie might make everything clear in an instant. Selfies are tools of communication more than marks of vanity (but yes, they can be a little vain).

We all have different reasons for posting them, but, in the end, selfies are avatars: Mini-Me’s that we send out to give others a sense of who we are.

I am actually turned off when I look at an account and don’t see any selfies, because I want to know whom I’m dealing with. In our age of social networking, the selfie is the new way to look someone right in the eye and say, “Hello, this is me.”

What do you think?

The Spirit of Drinking

by Andrew Gallardo

It’s the time of the year again! A season where gatherings fill the schedule and the celebration seems to never end. And since we are talking about celebration, it would, for most people, be not complete without alcoholic drinks.

Alcoholic drinks have a long history. Although it served various purposes such as for religious rites, medicinal care, business discussion and commemoration of events, one of its main functions is, undoubtedly, an aid to make socialization easier.

The ancient Greeks used alcoholic drinks to intoxicate themselves on their symposiums. Well, think of it as a party exclusive for Greek dudes, with all those women dancers as entertainers, those pots and sculptures for artistic appreciation, those garlands for aromatic fragrance and those couches for comfort. Only that they are having serious conversations about life and the world, thus entering into philosophical dialogues.

Until recently, it has been used as a social lubricant. Although there are various social etiquettes and manners of drinking in different countries, its common theme is that it is used to ease socialization. One popular casual drinking event is social drinking where people drink without the intention of getting drunk. Hence, it is more of acquiring a little alcohol spirit so that the conversation will run smoother.

There are a lot of social gestures and etiquettes too governing drinking. One common gesture is buying someone a drink as a sign of good will. It may also be a sign of gratitude or forgiveness. An English journalist known as William Graves also developed rules that should be followed in drinking in pubs. This is commonly known as the “Greaves Rules”. The one that should be noted is the rule number 1 which states that the first open that enter through the door must be the “benefactor” who should buy for the drinks for his companions, known as the “first round”. There is an unspoken understanding though that when the drink is nearly consumed, one of his companions will reciprocate. Rule number 5 states that any new entrants are not expected to buy drinks for one’s self, rather, he is expected to join any table which invites him. If instead he is in a rush, he must say the words “Thanks, but I’m only popping for one”. Another etiquette is if the party has a BYOB (Bring Your Own Beer) rule, it is proper for the person to leave any unconsumed drinks that he brought as a gesture of appreciation to the host and it also shows responsibility on the guest’s part.

So why am I stating all of these? What I’m just pointing out is that drinking is a social event. Like eating, we must not forget the Others in front of us. We should not be too individualistic and drink only for the pleasure of ourselves. Rather, we should enjoy the smooth flow of conversation while enjoying the drinks. At the same time, we must not be too personalistic too and talk and drink with close friends and relatives only. Maybe try talking to a distant relative or friend then while drinking next time? Well, maybe it sounds too shallow to connect to philosophy, but I’m just emphasizing the social aspect of drinking. So yeah, cheers and have a happy holidays!


Reference: Greave’s Rules http://www.oxfordpubguide.co.uk/rules.html

The il y a and the Labyrinth

by Kathleen Sun

I wonder how many hours we spend imagining the great things that we will do, the places we will go, and people we will meet someday. But unfortunately for many of us, we never actually get to do any of these things and they will forever remain only in our imagination. We find ourselves stuck in the “labyrinth”, caught up in the repetitive and technical cycle of today’s world. We are afraid to go out and to be ourselves because of the feeling of security and familiarity in just doing what everyone else is doing. We know that there is something more we want to do, and something greater that we can offer to the world, but instead, we settle on the routines and patterns that we are used to.

Why is this so? I think this is what Levinas refers to as the “Il y a”. It is the refusal to be separated and different from everyone else. It is an inner struggle that hinders us from being unique because perhaps we fear judgment and criticism. We become willing to set ourselves aside because we do not take charge of the situation, and thus we miss out on what it truly means to be an embodied subject. Because of this, we cannot become what we really want to be. This also means that we can never find fulfillment in just living the “custom made life” laid out before us.

As humans, we have the capacity to use what we are given to the best of our abilities. And this means that we also have the capacity to escape from Il y a, and escape the labyrinth. One of the first steps in doing so is the experience of jouissance or the “innocent enjoyment”. It is through finding joy and gladness in the simple things that we slowly come to a better understanding of who we are and who we want to become. We must begin to ask ourselves why we are doing what we do so that hopefully, we can break free from the “broken world” that we find today.

Furthermore, it is also important to remember that the search for who we are is not a solitary journey. As beings in the world, we are also defined by the relationships we form and our connections with those around us. This is why Levinas insists that moving away from Il y a is only the first step. The next is the realization that we must “de-position” ourselves and to realize our responsibility for the Other. Therefore, in order to gain the ultimate fulfillment, we must find ourselves through our relationships with those around us. We find meaning not only in realizing what we need to do for ourselves, but also in knowing what we must do for others. We need people around us to teach us, guide us, and to help us grow because it is our interactions with others that truly defines our existence.

Can We Spare A Little Change?

by George Goking

It has been talked about so much, for so long. But it is very disappointing to see that nothing much has changed over the years. I am talking about the indifference towards the marginalized and poor. The walls that separate the better-off from the oppressed have been built so high up, that only a few of those who attempted to peep into the life of the sadder side of this world dare to crossover.

Life is not just for the few to enjoy. How many houses must a person have in order to live comfortably or how many 8,000 peso shoes must a person have in order to walk around the city without getting blisters? I’m pretty sure there are more significant ways of spending one’s surplus of money. If one has worked hard for his wealth, then of course, one has the right to enjoy it as he pleases. But this issue of poverty and the like isn’t getting any better. It surely doesn’t take a whole team to drill through concrete and dig through pipes and wires in order for the world to see the ugly truth that segments of society have to live with every day.
Many of us in the Ateneo were born lucky and will continue to live lucky for the rest of their lives. I have nothing against that, but we must not forget that there are people working in campus, sleeping right outside the gates of Ateneo, and probably people who sit right beside us in class that could certainly need our help in various ways that we can. I have been talking about money too much. Money is supposed to be a means to something else, not the ultimate end itself. The prosperity of the common good and the human race should be on the top of our list.

Every person has a unique set of capabilities that enables him/her to enjoy certain aspects of life that many/others may not have even imagined. It would be a shame if the truth were to end there. I believe that in life, there are many locked doors hidden right in front of our faces, but each door can only be unlocked by certain people. The possession of keys is not an exclusive privilege of the rich or the poor, both hold the same power, but for different realms. Similar to acquired knowledge from books, there is much to learn from the Other.

Keeping to ourselves is not a life well lived, and closing one’s doors to the certain sets of people is like having a disabled loved one wait in the car while the rest of the family eats lunch on a Sunday afternoon. Sympathizing for the poor won’t make this situation any better, and waiting for somebody else to do something about it is like waiting for a tumor to shrink on its own.


Life and its wonders are much better experienced when shared and depriving the many for the pleasures of the few is like eating all the cherries on your birthday cake because it’s your birthday (that’s just mean). Be good to your fellow men and be a jouissance’r for the world!

Hassle

by Wai Yiu So

“Il y a” as discussed by Doc G is a situation where there’s an indeterminacy of being, in the sense that beings are disintegrate into “no thing” --- that is neither nothing nor something. “Il y a” describes the lack of subjectivity, it’s the darkness that gives no orientation, no perspective, no meaning.

But “no meaning” doesn’t mean that the meaning does not exist.  “No orientation” doesn’t mean that there are no light in front of us… maybe we just closed our eyes.

Sometimes we close our eyes because it’s effortless, and can in some way wash away our problems. By closing our eyes we don’t have to worry about judgments from other people, we just have to be one of the people walking down the street. And because it’s so comfortable to be in the darkness and sleep, we have forgotten to search for the light. “Hassle eh.”

In the darkness we can’t see clearly even ourselves. In this darkness we don’t have any goal, and we are not going for anything. There’s no meaning and we are not going to find it. “Wala nga eh.”

So what do we mean by truly exist or be a being is to get out of our “Il y a”. To be able to get out of “Il y a”, to get out of the darkness and be unique, different, special, one needs to exert a great amount of effort and initiative. We have to take up the responsibility, and to exercise wisdom of love --- “what we can do for the Others?” Because what we have done define ourselves, so for us to really determine ourselves, we must first be Conscious-Beings-In-The-World-For-Others.

Of Kelly Clarkson, Darth Vader, and Levinas

by Victor Uy

I’m sure most – if not all – of us have encountered the phrase “the dark side”, be it through a song popularized by American Idol Kelly Clarkson, watching too much Star Wars, or what have you. However, aside from Ms. Clarkson and Darth Vader, Levinas also speaks of this “dark side” philosophically that is il y a. The question of ontology is that why there is something instead of nothing. Something and nothing are quite on both ends of the spectrum; but technically speaking, nothingness is unimaginable because in order to think of nothing, you must first think of something and actually erase that something to come up with nothing.

Having said that, because of the huge gap between something and nothing, this “dark side” – il y a – comes about. As human beings, it is quite a given fact that we want to become “something”, which will allow us to “be” and to achieve transcendence by being a neighbor, by loving the Other, and by being responsible.
Let’s give a more concrete example that’s closer to home. We are fortunate enough to have had the chance to experience an Atenean education. Albeit a lot of Ateneans are really diligent when it comes to academics, it is undeniable that a sizable chunk of the population has adapted the “petiks culture”. The “bahala na” attitude of some students often overpower their diligence so much so that they just go to school for the sake of going to school. Therefore, they are not really “student-ing” – they fall in between the something and the nothing. I also know of some people who aren’t really “happy” with the courses that they’re in. Sure, they go to classes, sit there for the whole duration of the session. Hence, physically, they’re present; but the real question is, are they really there? By being unhappy with their courses, they don’t really have a certain direction, priority or purpose; it’s like they’re robots that are preprogrammed to sit on a chair for hours and listen to professors – whether or not they are actually mentally present.

For a more graphic metaphor, imagine the walkers on the TV series The Walking Dead. They’re “alive”, but at the same time, they’re not alive. They walk endlessly without direction and/or purpose until some guy puts a gun against their heads and pulls the trigger.


Levinas asserts in his philosophy of Ethics the non-reciprocal relation of responsibility. We do what is good simply because it is good, and our lived experiences tell us so. To give an example, whenever we give gifts, we actually voluntarily share a part of ourselves. We give gifts because we want to give gifts. Upon giving these gifts, we don’t necessarily expect anything in return. Insofar as gifts are concerned, I believe that all of the people that fall under the descriptions in the preceding paragraph are very much capable of maximizing their gift that is the wisdom that they have acquired and are acquiring. However, they have the prerogative to make something of that wisdom. Education, in itself, is a gift, but its potential is entirely wasted if we choose not to accept it or to live out what wisdom we have acquired.