Perhaps the shallowness of the idea justify thinness, but strange that shallow
answers are there for deep questions, on contrary of expected when looking for
solutions for a "progressive" existential problem based on the
inability of human perception to realize its inability!.
The previous paragraph summarizes the state of diaspora that is going with impartial person away from inherited dogmatic (based on tradition) affiliations to the space of freedom. “Freedom” in Arabic pronunciation is very near to the word “confusion”, a similarity in meaning is not far to expect.
As far as I know, I do not find in traditional Arabic literature the ancient Arab Bedouin (nomad) - a source of originality and language reference of the Arab world - using the word "freedom" to signify for a meaning close to modern individual freedom and civil rights; nevertheless, upon looking at the socio-economic situations of ancient Arab society, one realizes that ancient nomad was not lacking freedom in order to look for a word to represent it, it was too natural to be named. They – nomads - are independent stand-alone persons in their living and security.... Thus, he found himself free by nature but the tribe-class structure made him more relevant to it than himself as a form of collective submission to the "other" who had taken this position socially by heading the tribal scene (towards other tribes) and as a safety valve protecting “collective” honor and values of the tribe.
No existential problem can be easily seen on the scale of ancient Arab. It is noted that the pagan Arabs before Islam were satisfied with the very idea of "Life is not but our worldly life - we die and live, but we will not be resurrected" [Quran 23:37] closely related to the contemporary existential nihilism in Western philosophy, in both its theistic and atheistic forms. It appears from the formulation of the verse putting “death” before “life” that they mocked the meaning of discontinuity more than that of being alive, with the fact that thoughtful individual finds the confusion arises strongly to the idea of death, who knows for sure it will end his worldly life...... So, there is no sense in all these forms of lives that arise nor in their disappearance and also of no meaning outside them. Moral foundations disappear due to the lack of meaning …… this is not true after the development of human perspective for the idea of moral duty (ontological) replacing religious morality, but this might solve the community and state organizational problem but does not solve the existential problem of the individual! .
Pessimism and uncertainty surround searching for meaning outside or even within religions, and this attribute coloured modern existential philosophers forcing some of them to commit suicide and some others exploited perplexed listeners admiration to continue living, which also looks less fearful of the idea of death.... This does not solve the problem, neither!
One of the most beautiful words touching my ears in a discussion with a modern philosophy student about this dilemma was to deny the certainty of death.... It was the too astonishing that I could say nothing but: we will realize when there will be ultimately no meaning to what we realized! ... But deeper in the speech is how that the individual human is always trying to create an environment of non-contradiction convincing himself with fallacies to upright things with orientations of his belief.... This “human nature” or what is known in psychology as “confirmation bias” means that individual human always goes in the direction that corresponds with his vision so that contradictions in his life cease to exist, regardless of that direction/behavior being (realistically) right or wrong.
The previous paragraph summarizes the state of diaspora that is going with impartial person away from inherited dogmatic (based on tradition) affiliations to the space of freedom. “Freedom” in Arabic pronunciation is very near to the word “confusion”, a similarity in meaning is not far to expect.
As far as I know, I do not find in traditional Arabic literature the ancient Arab Bedouin (nomad) - a source of originality and language reference of the Arab world - using the word "freedom" to signify for a meaning close to modern individual freedom and civil rights; nevertheless, upon looking at the socio-economic situations of ancient Arab society, one realizes that ancient nomad was not lacking freedom in order to look for a word to represent it, it was too natural to be named. They – nomads - are independent stand-alone persons in their living and security.... Thus, he found himself free by nature but the tribe-class structure made him more relevant to it than himself as a form of collective submission to the "other" who had taken this position socially by heading the tribal scene (towards other tribes) and as a safety valve protecting “collective” honor and values of the tribe.
No existential problem can be easily seen on the scale of ancient Arab. It is noted that the pagan Arabs before Islam were satisfied with the very idea of "Life is not but our worldly life - we die and live, but we will not be resurrected" [Quran 23:37] closely related to the contemporary existential nihilism in Western philosophy, in both its theistic and atheistic forms. It appears from the formulation of the verse putting “death” before “life” that they mocked the meaning of discontinuity more than that of being alive, with the fact that thoughtful individual finds the confusion arises strongly to the idea of death, who knows for sure it will end his worldly life...... So, there is no sense in all these forms of lives that arise nor in their disappearance and also of no meaning outside them. Moral foundations disappear due to the lack of meaning …… this is not true after the development of human perspective for the idea of moral duty (ontological) replacing religious morality, but this might solve the community and state organizational problem but does not solve the existential problem of the individual! .
Pessimism and uncertainty surround searching for meaning outside or even within religions, and this attribute coloured modern existential philosophers forcing some of them to commit suicide and some others exploited perplexed listeners admiration to continue living, which also looks less fearful of the idea of death.... This does not solve the problem, neither!
One of the most beautiful words touching my ears in a discussion with a modern philosophy student about this dilemma was to deny the certainty of death.... It was the too astonishing that I could say nothing but: we will realize when there will be ultimately no meaning to what we realized! ... But deeper in the speech is how that the individual human is always trying to create an environment of non-contradiction convincing himself with fallacies to upright things with orientations of his belief.... This “human nature” or what is known in psychology as “confirmation bias” means that individual human always goes in the direction that corresponds with his vision so that contradictions in his life cease to exist, regardless of that direction/behavior being (realistically) right or wrong.
Today, and as I see this short article as a farewell to philosophy books that I enjoyed for years, do not look to bad destiny of this confusion plaguing human thinker as much as I look to the beauty of life accompanied by the dynamic flow of creating opinion against another, with all its noble human values, and perhaps it is the time to experiment deeper than the intellectual attachment which reaches to the inability limit to recognize the deficit of its realization!......
The question remains......Then what next?
