SI
SI
discoversearch

We've detected that you're using an ad content blocking browser plug-in or feature. Ads provide a critical source of revenue to the continued operation of Silicon Investor.  We ask that you disable ad blocking while on Silicon Investor in the best interests of our community.  If you are not using an ad blocker but are still receiving this message, make sure your browser's tracking protection is set to the 'standard' level.
Politics : Should God be replaced? -- Ignore unavailable to you. Want to Upgrade?


To: 2MAR$ who wrote (16125)1/17/2004 9:56:08 PM
From: briskit  Respond to of 28931
 
...from the introduction to Denial of Death, and this will be the last. I would affectionately describe the author as bodacious (bold and audacious). Very interesting effort at synthesis of existentialism, psychoanalytic thought and religious thought starting with Kierkegaard. One last quote, though rather lengthy (for the same low price, however!!). This is the conclusion to his introduction, FWIW.

What I have tried to do in this brief introduction is to suggest that the problem of heroics is the central one of human life, that it goes deeper into human nature than anything else because it is based on organismic narcissism and on the child's need for self-esteem as the condition for his life. Society itself is a codified hero system, which means that society everywhere is a living myth of the significance of human life, a defiant creation of meaning. Every society thus is a "religion" whether it thinks so or not: Soviet "religion" and Maoist "religion" are as truly religious as are scientific and consumer "religion," no matter how much they may try to disguise themselves by omitting religious and spiritual ideas from their lives. As we shall see further on, it was Otto Rank who showed psychologically this religious nature of all human cultural creation; and more recently the idea was revived by Norman O. Brown in his Life Against Death and by Robert Jay Lifton in his Revolutionary Immortality. If we accept these suggestions, then we must admit that we are dealing with the universal human problem; and we must be prepared to probe into it as honestly as possible, to be as shocked by the self-revelation of man as the best thought will allow. Let us pick this thought up with Kierkegaard and take it through Freud, to see where this stripping down of the last 150 years will lead us. If the penetrating honesty of a few books could immediately change the world, then the five authors just mentioned would already have shaken the nations to their foundations. But since everyone is carrying on as though the vital truths about man did not yet exist, it is necessary to add still another weight in the scale of human self-exposure. For twenty-five hundred years we have hoped and believed that if mankind could reveal itself to itself, could widely come to know its own cherished motives, then somehow it would tilt the balance of things in its own favor.