The life of the instinctive person is shut up within the circle of his private interests: family and friends may be included, but the outer world is not regarded except as it may help or hinder what comes within the circle of instinctive wishes. In such a life there is something feverish and confined, in comparison with which the philosophic life is calm and free.
The private world of instinctive interests is a small one, set in the midst of a great and powerful world which must, sooner or later, lay our private world in ruins. Unless we can so enlarge our interests as to include the whole outer world, we remain like a garrison in a beleaguered fortress, knowing that the enemy prevents escape and that ultimate surrender is inevitable.
In such a life there is no peace, but a constant strife between the insistence of desire and the powerlessness of will. In one way or another, if our life is to be great and free, we must escape this prison and this strife. One way of escape is by philosophic contemplation.
Philosophic contemplation does not, in its widest survey, divide the universe into two hostile camps—friends and foes, helpful and hostile, good and bad—it views the whole impartially. Philosophic contemplation, when it is unalloyed, does not aim at proving that the rest of the universe is akin to humanity. All acquisition of knowledge is an enlargement of the Self, but this enlargement is best attained when it is not directly sought.
It is obtained when the desire for knowledge is alone operative, by a study which does not wish in advance that its objects should have this or that character, but adapts the Self to the characters which it finds in its objects.
This enlargement of Self is not obtained when, taking the Self as it is, we try to show that the world is so similar to this Self that knowledge of it is possible without any admission of what seems alien. The desire to prove this is a form of self-assertion, and like all self-assertion, it is an obstacle to the growth of Self which it desires, and of which the Self knows that it is capable.
Self-assertion, in philosophic speculation as elsewhere, views the world as a means to its own ends; thus it makes the world of less account than Self, and the Self sets bounds to the greatness of its goods.
In contemplation, on the contrary, we start from the not-Self, and through its greatness the boundaries of Self are enlarged; through the infinity of the universe the mind which contemplates it achieves some share in infinity. For this reason greatness of soul is not fostered by those philosophies which assimilate the universe to Humanity.
Knowledge is a form of union of Self and not-Self; like all union, it is impaired by dominion, and therefore by any attempt to force the universe into conformity with what we find in ourselves.
There is a widespread philosophical tendency towards the view which tells us that humanity is the measure of all things, that truth is person-made, that space and time and the world of universals are properties of the mind, and that, if there be anything not created by the mind, it is unknowable and of no account for us. This view, if our previous discussions were correct, is untrue; but in addition to being untrue, it has the effect of robbing philosophic contemplation of all that gives it value, since it fetters contemplation to Self.
What it calls knowledge is not a union with the not-Self, but a set of prejudices, habits, and desires, making an impenetrable veil between us and the world beyond. The person who finds pleasure in such a theory of knowledge is like the person who never leaves the domestic circle for fear his word might not be law.
The true philosophic contemplation, on the contrary, finds its satisfaction in every enlargement of the not-Self, in everything that magnifies the objects contemplated, and thereby the subject contemplating. Everything, in contemplation, that is personal or private, everything that depends upon habit, self-interest, or desire, distorts the object, and hence impairs the union which the intellect seeks.
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Even if Tom Hardy was going to take on the role, why would you take Venom, so intrinsically connected to Spider-Man's comic book roots, and remove all of that for cheap action spectacle? Needless to say I wound up hopping on the "lets bash 'Venom'" train. While I appreciated how much fun Tom Hardy was having and the visual approach to the symbiotes, I couldn't get behind the film's tone or story, both of which felt like relics of a bygone era of comic book storytelling that sacrificed actual pathos for that aforementioned cheap spectacle.
But apparently that critical consensus was in the minority because audiences ate the film up. On top of that, Ruben Fleischer would step out of the director's chair in place of Andy Serkis, the visual effects legend behind characters like 'The Lord of the Rings' Gollum and 'Planet of the Apes' Caesar, and a pretty decent director in his own right.
Now with a year-long pandemic delay behind it, 'Venom: Let There Be Carnage' is finally here, did it change my jaded little mind about the character's big-screen worth?
And with good reason: Thanks to advancements in science and technology, we live in a very different way to how we would without them. But just because science is important, that does not negate the value of philosophy.
In fact, the two go hand in hand. Just like every other field, it has its limits. We cannot derive everything from experience, and philosophy is not dead…. For example, science cannot determine human values. Empiricism cannot determine why we ought to act morally, nor why we ought to value human happiness over human misery. She adds, "You will need to see quickly through complex issues, put together convincing arguments for or against given proposals, filter relevant from irrelevant information, check the consistency and soundness of policy papers, decide which problems are crucial and identify the issues that are still badly understood.
These skills of rigorous analysis, sound argument and critical examination are the bread-and-butter of philosophy: no subject trains our ability for consistent, systematic thought better than philosophy. They can be applied in virtually any context -- both professional and personal. Twenty four centuries ago they laid the foundations of Western culture, and their ideas and insights still dictate essential features of our world right now, from what we eat to what we see on the internet.
And while you may think of Confucius purely in terms of sound bites, his work was extremely significant -- and remains so today. This is very useful to know, especially for students in fields such as political science, diplomacy and international politics.
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