Tag Archives: Reflection

Depression: Thinking Too Much and Doing Too Little

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Why do dogs never appear to be depressed? Why do they always seem to be happy, no matter what it is they are doing? Well, the answer might be very simple: because they are always doing.

Dogs are always involved in one activity or another. They always got their little heads occupied with all kinds of biologically induced juices – whether they (consciously) know it or not. And it is because they’re always ‘busy’, doing whatever seemingly irrelevant activity it is they’re doing, that they are happy. It’s because they’re always busy, that they feel the effects of that constant stream of dopamine, rewarding them for their evolutionary beneficial action: the act of acting itself.

Not acting frees the mind from the duty to allocate resources to the execution of actions. However, the mind cannot simply do nothing. In fact, doing nothing – as in thinking about nothing – might be one of the hardest things to do for the brain. And that’s what you expect, right? After all, not thinking about anything can hardly be beneficial to our – and therefore our brain’s – survival. While we’ve got our brain, it’s better to use it, than to let it be idle, like an empty fridge waiting to be filled with postponed protein-intakes. That’s why the brain will do anything in order to try to be busy, even if there are no actions it has to be focused at. It is at those moments that the brain ‘thinks’ it is good idea to use this ‘break’ to think about your worries, your goals in life, your purpose and other fundamental questions. And it is at these moments that your mind explores the deepest purposeless of life, and triggers the feelings of depression that haunt us.

So – in case we want to get rid of the seemingly unproductive (and surely depressing) reflections on life – we must keep the mind, and therefore the brain, busy. We have to make sure that there’s no time – or no capacity – for it to become filled with soul-searching thoughts. Because although a little soul-searching might be good, and might point us to what it is that we should do with our lives, too much of it inevitably results in feelings of purposeless and depression. Hence it is only by being busy, by avoiding boredom and by don’t risking to become drowned in the most existential questions of our being, that we can live a  ‘happy’ life. It is only then that we can unleash the dopamine flows triggering those feelings of happiness we’re longing for. Or, to return to the fridge, it’s only by filling the fridge to the maximum, that we feel it is a worthwhile investment.

But what do you think?

Note: this article has been published at Rod Peek’s “Finding Personal Peace“.

Time and its Prerequisite to Exist

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“What time is it? It is 7:15 P.M. Hhm…then I’ve still got time to write another article. But after that; what am I going to do then? How am I going “to kill” that time? Well, I would probably watch another episode of Californication and grab a bite or something. But let’s not think about that for now; let’s stay in the present. Let’s put time on a hold, shall we?

Too bad that isn’t possible. There’s no switch around, allowing us to turn of “the production process called time”. But what exactly is time? It is intangible but omnipresent; it is always moving forward and it is limited. It is unity and difference at the same time. It is the most valuable good we have. Everything we do depends on it. Time is the creator of value and the destructor of lives. Time can cure aids or let it continue unsolved. Time is us, we are time.

But, besides the philosophical picture of time, how do we “use” time in our daily lives? As a planning device, right? We use it to create order in this mess we’re living in. Imagine that we wouldn’t have our notion of time; our notion of standing up at 7:10 A.M., taking a shower, start working at 8:45 and wander around until – let’s say – 10:30 P.M when it’s time to go to bed and start the whole cycle of time all over again. Without time we wouldn’t know when to take our children to the crèche; cook dinner or attend at a birthday party. Without time we would be trees or clocks. Although the latter seems to have a pretty good sense of time, or doesn’t it?

But who’s in control? Are we in control of time, or does time control us? We think we know what time is which makes us base our entire lives upon it. “Our” time is a human construct; it’s created by us to make sure everyone gets on the train “on time”. But this is merely a superficial reflection of Time with a capital “t”; Time as the flow of life and death; as the creative power of this earth. Without this notion of Time there wouldn’t be anything. The only things that could “be” are snapshots; frames in time. But there would be no-one to experience these frames, because experiencing takes time. There wouldn’t even be things; because for something “to be” it needs to exist in time. Without time there would be nothing; and not even that. We could chop up time in pieces and glue them together, but that wouldn’t make something exist. “You can’t step in the same river twice”, Heraclitus said, because time is always present, making the river change continuously. However, without time, there wouldn’t even be something to be called a river; not by us – because we cannot exist outside of time – but neither by the world itself, because without time there wouldn’t be “things” to divide the world into; without time there wouldn’t be a difference between a river and its water. Both are one without time. It is only within time that these “things” become what they are. It is only in time that nature shows its true colors.

Time makes us who we are but continuously changes this “us” at the same time. The “I” that exists now thinks differently than the “I” that started this sentence. The “I” that reflects upon the previous sentence thinks that this article might be getting a little too philosophical. But luckily for you, I see it’s time to go.

What do you think?

Reflection or Action: The Absurdity or The Now

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The feeling of self-consciousness, of leaving your comfortable first-person perspective for becoming a spectator. A spectator that is looking down upon – what once was – his body, and the situation it is in. And it is this transcended version of you that is judging all the movements and words the body is producing. It is this “you” that starts noticing all the muscular movements in your face, the manner in which “your” body is grounded on its feet and the pace of its breath. The you that has started the conversation, seems to have left the building. Mere judgement is what remains.

This is only a mild version of self-consciousness, it can be upgraded to the next level. Instead of being hit by a flash of reflection on your day to day activities, you can become struck by a strike of purposelessness. A feeling of utter and total insignificance. A feeling of knowing that the you that you are, will live at most another 50 years before being extinguished from this universe forever. A feeling of knowing that within at most 200 years – when you grand-children’s children have passed away – even the stories that were once told about you will be gone, and that for the next 4.999.999.800 years this earth is floating around through space, everything that you once were will have perished.

You can imagine that remaining stuck in this cycle of thinking about the purposelessness of our existence does not necessarily make you a very happy human being. That is why I usually find it comforting to balance these cold – but true – ideas with the performing of actions in “the now”. That is to say that, it seems fruitful with regard to your happiness, to leave the reflective perspective for a while, and focus on what it is that you are doing at this particular point in time. Being engaged in life to the fullest of possibilities – or experiencing everything in “the now” as more spiritual people might say – can cut you out of the fatalistic spiral of thinking you were drowning in. By using all your thinking power to absorb what it is that you are doing right now, no space is left for destructive thoughts about the meaninglessness of life to haunt your existence.

But although focusing on the now can provide you with a temporarily boost in happiness, or can at least stop your happiness from falling apart slowly, it also makes you disloyal to the human intelligence you have been endowed with; a human intelligence that is longing for answers, a human intelligence that keeps on hoping to reach nirvana, a human intelligence that needs to be entertained in one way or the other.

So my question to you is: should we human beings live our lives in the now and thereby stop reflecting upon what might the inexplicable – and possibly depressing – questions haunting our existence? Or should we use our time on this planet of ours wisely to reflect upon the absolute absurdity of the situation we have been put in, and keep on hoping to reach a glimpse of enlightenment?

What do you think?

What’s Wrong with Pedophilia and Bestiality?

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Pedophilia and bestiality: sex by an adult with a child and sex by a human with an animal. Most people consider the former to be disgusting and the latter to be twisted. Both of these activities are illegal in many countries. And that’s the way it should be, right? We all feel that both pedophilia and bestiality are wrong. But why is that exactly? What is it that makes us so creeped out by the thought of an adult having sexual intercourse with a child? Or the noise of the neighbor enjoying the companionship of his dog a little too much? And in what way do both pedophilia and bestiality differ from rape? Aren’t they ‘just’ rape, but disguised in a different form? Let’s take a look at these questions.

I believe that – as it is with all matters in life – you have to come to understand why it is that you find something right or wrong, and that you should not just take society’s word for it. After all, there are many societies in which gay marriage is believed to be morally wrong or even illegal, but that doesn’t imply that gay marriage is in itself morally wrong or illegal, right? Of course not. It is morally wrong or illegal because the society in which it is morally wrong or illegal made it so. And so it is with pedophilia and bestiality. However, in contrast to gay marriage, there might be more compelling reasons to make pedophilia and bestiality wrong and illegal.

Let me ask you the following question: what is it that you find so repulsive about grown up men (and women) having sex with (little) children? Responding with, ‘They are children!’, is not an argument; merely a shout of disgust. A better – but still unsatisfying – response would be, ‘Children aren’t outgrown yet. Therefore an adult who has sex with a child does not have intercourse with a “complete” human being, only with some entity that has the potential of becoming a fully developed human being. And it is not until someone is having intercourse with a full-grown member of his own species that he is engaged in a “normal”, or “morally right”, endeavor’. But that’s nonsense, right? That would imply that sex with any person who is not believed to be ‘fully developed’ according to the moral rules of society would be an act worthy of condemnation. Also, if you make this claim, you might be asked to answer the question of when it is that someone is fully developed; when someone has ‘reached’ his full potential as a human being. When he has reached the ‘normal’ IQ-level? When her breasts are ‘sufficiently’ matured? When he has got the ‘right’ amount of hair on his chest? These measures seem utterly arbitrary and incapable of explaining our repulsion with pedophilia, let alone bestiality.

The reason why we find sex by adults with children – and sex by humans with animals – inappropriate (to say the least) is because we believe that the someone, or the ‘something’, we have sex with should in potential be able to assent to you and itself engaging in the sexual transaction. Note the prefix ‘in potential be able to’. Why is the addition of these few words so important? If we would skip them, the act would still be worthy of our condemnation, right? If you engage in whatever kind of relationship with another person (whether this is trading collector-cards, selling a motorcycle or having sex), it is always ‘appropriate’ to make sure that both parties agree to the deal, right?

That’s true, but somehow we find pedophilia and bestiality to be different from – or even ‘more wrong’ than – rape. Thus, it cannot only be the absence of mutual agreement for entering into the sexual transaction that explains our repulsion with both pedophilia and bestiality. No, it is the fact that a child or an animal does not even possess the capability of making a conscious decision to enter the deal or not. They don’t even have the sense of consciousness required to deliberately consider the ‘pros and cons’ of having sex with a person. And where in the case of rape, the rapist doesn’t take into consideration the intentions of the person being raped, the case of pedophilia and bestiality is different because children and animals might not even have – or at least not to the same extent as human adults – the potential to consciously reflect on the situation they’re in, and hence to decide whether or not to engage in a (sexual) transaction. And it this absence of potentially being able to consciously reflect on the situation, of consciously (ab)using another living creature while knowing that it is – in principle – incapable to consent with ‘the deal’, that we as a society seem to find more inappropriate than the act of don’t paying attention to another person’s intentions. And that’s why we think that the former should be punished more severely than the latter.

But what do you think?

Happiness and Ignorance or Appreciation and Wisdom?

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As John Stuart Mill said in his Utilitarianism,

It is better to be a human being dissatisfied than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied.

The question that immediately comes to mind after reading this quotation is: Is this true? Is wisdom truly worth more than satisfaction? Would someone truly rather be happy and ignorant than face the absurdity and meaningless of life, and thereby touching upon – what might – be the ‘true’ nature of our existence? In other words: a happy fool or an enlightened absurdist, what to choose?

You can look in the mirror every morning and think to yourself, ‘I’m going to be wiped from this earth within – at most – a few decades,’ ‘I don’t have a clue what I’m doing here, and I’ll probably never figure it out’ or ‘Does what I am about to do today contribute anything to the course of humanity?’ Each of these questions seems to come from a very reasonable reflection on life. Philosophy, being the human quest for wisdom, should not turn walk away from questions like these, even though they might turn out to be unanswerable or depressing. Philosophy is not a quest that should be focused on creating finished products, like carpentry or painting. Philosophy, like any attempt to obtain ‘the truth’, is a never-ending activity, whose value resides within calming down our feelings of despair. It might be comparable to drugs, but instead of deciding not to face the absurdity of life by lowering one’s state of consciousness, one tries to convince one’s consciousness that there must be a road to certainty; a road that one, in blinding naivety, hopes to stumble upon. This is the life of the absurdist.

But there is another way to live. You could look in the mirror every morning and think to yourself, ‘I’ve got to hurry up, I’ve got to be at work at 8 o’clock,’ ‘I still have to tell John that he has to cook dinner tonight, since I will be home late’ and ‘Oh it’s Tuesday! That means that there will be soccer on television tonight!’ You could force yourself to try and turn off the existential, reflective part of your mind and commit to living the robotic or auto-pilot-like life. You could try to become immersed in the rat-race called life to such an extent that all of your thinking power is required just for sticking to your rat-race-like planning. There is no time for reflection; all your time is needed for action. Life consists of the ever recurring 9 to 5 cycles stringed together by knots of transient and superficial moments of happiness. This is the life of the fool.

The advantage of being a happy fool is that one, in contrast to the absurdist, is able to experience happiness, no matter how superficial this might be. The fool is able to get lost in the dopamine-flow triggered by the utterly irrelevant phenomena he finds interesting or amusing. He turns his back towards the absurdity of life; he lives his life the ‘normal’ way: the way (almost) everyone lives it. Moreover, it is the manner in which any animal on earth lives its life. And that’s exactly where the sadness kicks in. Since, we could ask ourselves, how ‘human’ is a life that doesn’t differ in any fundamental sense of the life of a pig? A life that is lived on cruise-control, only taken control of when our biological urges seem incapable of doing the job, when humans seem equal to mice? And even though we – in contrast to the mice – have the thinking power to live a different life at our disposal, we rather let our animal brains control our bodies: no thinking means good thinking.

And this is where the Socrates comes in. Although the Socrates realizes that he might not have chosen the hedonistic path to happiness, it is the outer part – the ‘human’ part – of his brain that gets freed from the shackles of social and biological conditioning; he takes control of his life. Happiness gets bypassed, and fulfillment is being striven for. And it is by accepting the inability of his mind to ever find the path to certainty that he enters a vicious circle that starts and ends with absurdity: the highest state of enlightenment attainable for the human mind. It is only in the absurdist spheres of consciousness that happiness can be judged for what it really is: an empty goal created to prolong the dominance of the animalistic parts of our brains.

Should we see it as our duty to enlighten ourselves, to reach the level of consciousness we can reach; a level that is filled with reflection on the absurdity of life? Or should we succumb under the temptation of hedonism, give up the analytic an logic reflection on ‘this thing called life’, and long for bursts of momentary happiness? What is the human way to live?

What do you think?

Living from Habit to Habit

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Everyone who has a cat knows where I am talking about: cats have that inexplicable urge to always knead a pillow before ‘deciding’ to sit down on it. Whenever I see my cat doing that, I always ask myself: What – if anything – is going on inside of his head right now? Doesn’t he realize that he can just sit down? Is he just stupid? Maybe he is. But maybe things are a little more subtle than that…

Because maybe it is just a habit: an innocent little habit, like all of us have. Like when we stand up in the morning and take a shower, eat breakfast, brush our teeth and start our day. Let’s call this ‘habit morning’. Or like another habit we have – ‘habit evening’ – that consists of getting home, eating dinner, watching television and going to bed. And what is it we do when ‘habit evening’ has ended? Exactly! We return to ‘pattern morning’ and the cycle starts all over again.

You could say that, on a higher level, our entire lives are nothing more than a string of habits. Because what did your year of 2010 look like? It probably looked something like: celebrating birthdays, mourning at funerals, enjoying Christmas and celebrating new year. And what about 2011? Pretty much the same, right?

We are smart creatures: we have big heads full of big brains. We have a neo-cortex that is bigger than that of any other animal wandering around on this earth of ours. And even though we might have animalistic urges, such as the urge to mate and the urge to avoid pain, we seem to be able to detach ourselves pretty well from these instincts. We can, if we want to, use our magnificent thinking powers to defeat the animal inside of us. But how often do we actually use these special thinking powers of ours? Are we truly acting like conscious and reflecting beings that are different from the ‘stupid rest’ of the animal kingdom? Or are we for the bigger part just living our lives on cruise-control, hardly thinking about what it is that we are doing?

We are efficient biological machines designed to use as little energy as possible. Just as we won’t travel a hundred kilometers in order to get a coke if we can just buy one in the store next door, neither will we reflect upon what we are doing if the situation doesn’t require us to do so. Only when something goes out of hand, we might feel inclined to change the manner in which we live our lives. We love being intelligent but only insofar as it helps us to live a less intelligent life.

So, given all of this: do we actually differ from cats? They have habits, we have habits. They don’t think, we don’t think. Surely: we might be able to reflect upon our lives in a manner that cats can’t (or at least don’t), but as long as we don’t use this ability of ours we aren’t that much different from cats. The only difference might be that we aren’t kneading our pillows before sitting down on them.

What do you think?