I don’t believe that solipsism lines up with what Glasersfeld believes. I think that Glasersfeld has a perception that there are other things that creates the world and one’s reality. I personally lean hard on “The Reality of Experience” portion of the reading to explain his position. It is here that I think that his argument is given strength. It explains that the mind cannot be the only place to determine the world and reality.
They are curious to find a meaning and they seek the sense and meaning of the universe. When they realize that the macro cosmos around them does not give a hint, they start to feel isolated and deserted. According to Sartre, in his work Existentialism is a Humanism, people are entitled as they act and as so far as they are responsible for what they do. He claims that "... man first of
Of course, in existentialism a particular moral or political stance may come to fruition, nonetheless neither does it guarantee a particular position. Those who assume that there is a specific lifestyle one should act in only pointing out why the existentialist’s notion of authenticity is so necessary. As for the substance in one’s life is crucial, whereas trepidation over one’s style of life corrupts integrity and freedom. To conclude, these possible objections have some validity, yet continuously overlook the fact that the existentialist’s concept of authenticity is vital to understanding self in a meaningful and substantial
Idealists see the role of power as an undesirable factor to be eliminated. Idealists see realism as a set of assumptions about how and why states behave like they do, rather than a theory of foreign relations. They strongly criticise the realist thesis that the struggle for power and security is natural. They reject such a fatalistic orientation claiming that power is not natural, and simply a temporary phase of human history. They believe that by adhering completely and consciously to moral values moral values in behaviour, power struggle and war can be eliminated.
In The Myth of Mental Illness, Thomas S. Szasz argued that mental illness does not exist. He claimed that mental illness is not a literal “thing” and it is only a metaphor for human problems in their daily lives. Therefore, he believed that mental illness is just a myth. However, Szasz claimed that the definition of mental illness should be changed. He believed that we should look into mental illness from a different perspective.
Durkheim believed that social facts were things “sui generis”. They are “the effect or creation of human activities, actions or agency but they are not intended; they are not the product of conscious intentions - they are the unanticipated consequence of human behavior/agency.” Social facts are extrenal not internal because they are things that are outside of us, not inside the human body. It is the way we act and think. Therefore, social facts are not tangebale items or located in our DNA. Social facts have the ability to change our beliefs and consciousness.
Moreover, it does not consider that multiple axes of social categories are intersected without any inconvenience, but rather that they intersect in various ways. It further suggests that identities are fragmented and constructed by multiple facets of social axis. Intersectionality as situated accomplishment also recognises that individuals are actively involved in producing their own lives which make them capable of overcoming their fixed identities as oppressed or oppressor. Although the theorising of intersectionality has referred and emphasised on the importance identities, it has paid little attention to the significance of space and time in the processes of subject formation (Valentine 2007, 14). Relatedly, Staunæs (2003) also opined that feminists in the wider social sciences have not given equivalent consideration to how to research empirically in how the different categories work and intersect in the lived experiences of subjects (cited in Valentine 2007, 14).
Didion stresses that seeking the acceptance of others does not amount to being assertive towards your own morals in life. Didion’s essay ‘On Self-Respect” is told from self-reflection and personal input making it equipped for readers seeking to learn a life lesson. Being unique is s trait that is different for every individual, therefore making the importance of having self-respect unique as well. Self-respect has to be controlled by the individual wishing to obtain it. When this has been done, mistakes can be accepted, confidence can be shown, and self-respect overall springs into having a
Emotions, cognitions and motivation are the main characters in this theater of human mind. But this cognitive perspective is still not sufficient to understand why people behave the way they do. A theory of personality structure, that guides human vitality in certain ways, is required. A theoretical framework of emotional intelligence should take into account human personality and its implications. As Saarni (2000) mentioned “it is surprisingly that emotional intelligence has often been defined without reference to the ethical values of one's ego identity and an individual’s developmental history, as if the human personality was completely flat”.
Examiners opted for controlled visual illusions in order to review visual processing dynamics as they were never of the assumption that these illusions could yield different results in real life situations. Funder (1987) further stated this to be the most applicable explanation of human judgement. In addition, funder (1987) regarded accuracy as an issue of content rather than process. Ross and Nisbett (1991) have been documented in saying that our social perceptions are inaccurate. These two scholars are of the belief that the inaccuracy of social perceptions are of a result of dispositionalism, as people make inaccurate assumptions about others behaviour based on past experiences and personality traits, neglecting the power of situation