Billy Wood
The Examined Life
Discussion Board Week Two Part Two
3-10-2011
Freud believed that our behavior is primarily controlled by unconscious motivations. Give one example from your own experience which supports this view.
In my line of work one type of situation that I consciously fear is performing life saving interventions on pediatric or infant patients. Years ago I had received extensive training on the subject but had never had to use that training. That training was traumatic to me. I prayed that I never would have to use it.
Recently I was dispatched to a 20 year old male patient who was having a seizure. Upon my arrival I was met by another first responder carrying a lifeless two year old male (not a twenty year old male) to my ambulance. I immediately overcame my fear and began to perform the necessary interventions as if I had just practiced those minutes before. The child survived the ordeal and recovered well.
I never realized that my unconsciousness had retained that valuable training even though I consciously tried to suppress the idea of having to perform something so emotional and stressful. My behavior actually surprised me. I never imagined that I could, under intensive emotional stress, perform what was needed that day. Freud felt that the unconsciousness was a storage area for unpleasant or traumatic memories. I believe that he was right. Although the idea of having to save a child was traumatic to me, the memory of that distressful training turned out to be positive.
William M. Wood Jr.
Monday, May 21, 2012
Life to the fullest
Living Life
“I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived.” Henry David Thoreau from Walden
I began living life with a purpose about eight years ago. Prior to this it was as though I was just floating through this world and waiting for the next. You see I was not living life to the fullest instead I was just barely living. I think it had been this way for a long time. There was a time when I really had a purpose in life but I was almost too young to remember.
Today I am living a full life. This was not always the case. As far back as I can remember I was a shy, submissive loner. My father used to tell me that I was like an ostrich and that I should go bury my head in the sand. My father was right. I wanted to be like the others kids and my siblings. They were always playing together and enjoying each other’s company. I liked the fact that I could be equally content by myself. I enjoyed going out into the woods alone and reading. I valued this time to myself. Eventfully, the pressure to conform became too strong. I started to doubt my solitary childhood life. Like Thoreau I did not want to die without feeling like I had lived. The only way I felt that I could accomplish this was to crawl out from under my introverted rock and walk into the sunlight of socialization. This was actually the beginning of a long lonely journey back to where I started.
As I grew both in age and in the communal sense, I began to struggle more and more. In high school I traded in reading and writing, because that was the trademark of a loner, for senseless non educational vices. I picked up smoking because being a smoker made me a part of a group. I hung out with the drug users and bullies, mostly to avoid being one of their victims, and felt that I was living pretty well. My father would tell me that I would never amount to anything especially if I chose not to have tons of friends. On the inside I was more lonely and longed for my little solitary forest called “Me.” I knew that I needed to suppress that feeling. I told myself to hang in there that this whole social life thing would get better.
After high school, I joined a variety of volunteer organizations in order to find my place in the world of groups. I tried college but failed miserably. This was large in part to two things. First was my low confidence (this goes back to my father’s continuous negative comments). Second I was still more worried about trying to fit in. I worked full time and got married young. I married because I falsely believed that being single and alone was the worst thing in the world. Needless to say, a marriage like that could never work, and I found myself alone again. This time though, I was happy.
“A field of water betrays the spirit that is in the air. It is continually receiving new life and motion from above. It is intermediate between land and sky”
I used this time of aloneness to begin analyzing my life. I began spending more and more time at my favorite place to get away, the James River. I would run a few miles (by myself), then lie on the rocks and stare at the sky. I would think to myself what it would be like to find someone who was just like me. Someone who would happily share in my joy of solitariness yet would also be there when I needed to not be alone. My quiet reflective time on the river was great, until the day I almost drowned there. My near drowning experience was a wakeup call to both the life that I was longing for, and to the way that I was throwing away my life.
I analyzed my career. I also pondered my education. I realized that the time for trying to fit in was over. I ignored the little voice of low self esteem and began the journey back to my confident inner forest. I started to tune out negativity and I focused on living. I quit trying to fit in. I stopped all of the useless vices that I had picked when I was trying to be social. I enrolled in junior college, and began to seek out promotion at work. Along the way I met my true love who happened to be the perfect match I was seeking. That was about eight years ago when this return pilgrimage began.
“It is not worth the while to go round the world to count the cats in Zanzibar.”
Three years ago my agonizing journey had finally come to an end. My days of traveling through the world of trying to be something I wasn’t, were over. I had returned to my forest. Once I had returned to this place, I got promoted, married, became an “A” student, a rather assertive leader, and am quite pleased with spending time alone or with my wife and daughter. This is where I truly am living my life to the fullest. Occasionally my wife manages to pull out of the house and engage in social activities. For me, being social today is nowhere near as painful as it had been. I know who I am and where I am going. This new sense of confidence allows me to talk and move about more freely in the social world. Still, I can count all of my friends on one finger. Oh, and as for my father, he could not be more proud. You see he was and is a loner like me. I never realized this until I finally put all of that trying to fit in stuff behind me. Today my dad is the first very short list of friends, and he tells me all the time how proud he is of me.
“I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived.” Henry David Thoreau from Walden
I began living life with a purpose about eight years ago. Prior to this it was as though I was just floating through this world and waiting for the next. You see I was not living life to the fullest instead I was just barely living. I think it had been this way for a long time. There was a time when I really had a purpose in life but I was almost too young to remember.
Today I am living a full life. This was not always the case. As far back as I can remember I was a shy, submissive loner. My father used to tell me that I was like an ostrich and that I should go bury my head in the sand. My father was right. I wanted to be like the others kids and my siblings. They were always playing together and enjoying each other’s company. I liked the fact that I could be equally content by myself. I enjoyed going out into the woods alone and reading. I valued this time to myself. Eventfully, the pressure to conform became too strong. I started to doubt my solitary childhood life. Like Thoreau I did not want to die without feeling like I had lived. The only way I felt that I could accomplish this was to crawl out from under my introverted rock and walk into the sunlight of socialization. This was actually the beginning of a long lonely journey back to where I started.
As I grew both in age and in the communal sense, I began to struggle more and more. In high school I traded in reading and writing, because that was the trademark of a loner, for senseless non educational vices. I picked up smoking because being a smoker made me a part of a group. I hung out with the drug users and bullies, mostly to avoid being one of their victims, and felt that I was living pretty well. My father would tell me that I would never amount to anything especially if I chose not to have tons of friends. On the inside I was more lonely and longed for my little solitary forest called “Me.” I knew that I needed to suppress that feeling. I told myself to hang in there that this whole social life thing would get better.
After high school, I joined a variety of volunteer organizations in order to find my place in the world of groups. I tried college but failed miserably. This was large in part to two things. First was my low confidence (this goes back to my father’s continuous negative comments). Second I was still more worried about trying to fit in. I worked full time and got married young. I married because I falsely believed that being single and alone was the worst thing in the world. Needless to say, a marriage like that could never work, and I found myself alone again. This time though, I was happy.
“A field of water betrays the spirit that is in the air. It is continually receiving new life and motion from above. It is intermediate between land and sky”
I used this time of aloneness to begin analyzing my life. I began spending more and more time at my favorite place to get away, the James River. I would run a few miles (by myself), then lie on the rocks and stare at the sky. I would think to myself what it would be like to find someone who was just like me. Someone who would happily share in my joy of solitariness yet would also be there when I needed to not be alone. My quiet reflective time on the river was great, until the day I almost drowned there. My near drowning experience was a wakeup call to both the life that I was longing for, and to the way that I was throwing away my life.
I analyzed my career. I also pondered my education. I realized that the time for trying to fit in was over. I ignored the little voice of low self esteem and began the journey back to my confident inner forest. I started to tune out negativity and I focused on living. I quit trying to fit in. I stopped all of the useless vices that I had picked when I was trying to be social. I enrolled in junior college, and began to seek out promotion at work. Along the way I met my true love who happened to be the perfect match I was seeking. That was about eight years ago when this return pilgrimage began.
“It is not worth the while to go round the world to count the cats in Zanzibar.”
Three years ago my agonizing journey had finally come to an end. My days of traveling through the world of trying to be something I wasn’t, were over. I had returned to my forest. Once I had returned to this place, I got promoted, married, became an “A” student, a rather assertive leader, and am quite pleased with spending time alone or with my wife and daughter. This is where I truly am living my life to the fullest. Occasionally my wife manages to pull out of the house and engage in social activities. For me, being social today is nowhere near as painful as it had been. I know who I am and where I am going. This new sense of confidence allows me to talk and move about more freely in the social world. Still, I can count all of my friends on one finger. Oh, and as for my father, he could not be more proud. You see he was and is a loner like me. I never realized this until I finally put all of that trying to fit in stuff behind me. Today my dad is the first very short list of friends, and he tells me all the time how proud he is of me.
Saturday, March 10, 2012
The Real Story
The Real Story
An essay on the current state of Hanover County Fire and EMS
“The wicked are estranged from the womb: they go astray as soon as they are born, speaking lies”. Psalm 59KJV
In 2001 The National Fire Protection Agency set forth a new national industry standard entitled NFPA 1710 Standard for the Organization and Deployment of Fire Suppression Operations, Emergency Medical Operations, and Special Operations to the Public by Career Fire Departments, which is a performance guide for a career fire department that generally provides for organizational, service, and staffing standards (Ray Crouch). At the same time the NFPA set forth similar standards for volunteer fire department titled NFPA 1720. For all practical purposes, NFPA 1710 & 1720 are the model in which fire department efficiency is determined and the national standard addressing the staffing requirements needed to meet the efficiency expectations. In Hanover County, our leaders, in an effort to save money, have chosen to deviate negligently from the national standard.
An essay on the current state of Hanover County Fire and EMS
“The wicked are estranged from the womb: they go astray as soon as they are born, speaking lies”. Psalm 59KJV
In 2001 The National Fire Protection Agency set forth a new national industry standard entitled NFPA 1710 Standard for the Organization and Deployment of Fire Suppression Operations, Emergency Medical Operations, and Special Operations to the Public by Career Fire Departments, which is a performance guide for a career fire department that generally provides for organizational, service, and staffing standards (Ray Crouch). At the same time the NFPA set forth similar standards for volunteer fire department titled NFPA 1720. For all practical purposes, NFPA 1710 & 1720 are the model in which fire department efficiency is determined and the national standard addressing the staffing requirements needed to meet the efficiency expectations. In Hanover County, our leaders, in an effort to save money, have chosen to deviate negligently from the national standard.
Saturday, May 28, 2011
Pride and Prejudice an Essay on Internal Class Division
William Wood
Capstone Course
5th Discussion posting
May 28, 2011
Pride and Prejudice an Essay on Internal Class Division
The 2005 film Pride and Prejudice, based on Jane Austin’s novel by the same title, is a character study of the class divisions prevalent in the non peer landed gentry upper class of The United Kingdom around the end of the 18th century. In this short essay four questions will be addressed. The first question will refer to individual characters and their class rank. The second and third questions will address the issue of the woman’s role in regards to inheritance and social status. The final question will focus on Mr. Bennet’s role as an heirless landed gentry.
The majority of the characters in Pride and Prejudice are a part of the upper class. The upper class in England at the setting of the film, consists of the non peer landed gentry and includes Mr. Bennet, Mr. Bingley, Mr. Darcy, Lizzie’s uncle, and Mr. Collins. The latter, Mr. Collins was also a part of the clergy who had its own class distinction which was being done away with in the late 18th century. The non peer class was the often titled, non nobility. Men in this class were known as Gentlemen or Esquires. Women were considered wife of or daughter of Mr. such and such. One female character in the film held the title of Lady. Lady de Burgh. By title, The Lady de Burgh would be the female equivalent of a Lord which would commonly be a part of the Nobility. However, Barzun points out that titles that include “de” could be purchased or possibly bestowed from the royal sovereignty.
The upper class had internal divisions. Money, titles, status, and land were the basis for this division. The Darcy’s, and the Bingley’s belonged to the top end of the upper class where as the Bennets were at the lower end (one step above middle class). Internal divisions portrayed in the film lead to prejudice amongst the upper class. This was clearly evident when Mr. Darcy, Mr. Bingley, and Mr. Bingley’s sister enter a ballroom in the Village of Longbourn. Status was apparently an important issue too. When the Bennets find out that their daughter Lydia has run off to town, they worry that their reputation will be tarnished should Lydia become involved with a man of a lower class. As we shall see, an upper class woman’s status was all too important to her livelihood and well being.
Throughout the film, Mr. Bennet’s wife is preoccupied with the marrying off of her daughters. Along the same line, Charlotte Lucas accepts Mr. Collins offer of marriage. There are several reasons why these two women feel the way that they do. First, Mr. Bennet has no direct heir to his estate. By way of primogeniture, Mr. Collins would be in line to inherit the Bennet estate and would not be responsible for the outcome of Mr. Bennet’s daughters. Unmarried daughters of a deceased gentleman would become the heirs of nothingness and would lose their status. This motive entices Charlotte Lucas to accept Mr. Collin’s proposal. During this time the order of the day was, marriage first relationship building later (if at all). Status meant everything.
Along the lines of status, a discussion of Mr. Bennet and his short comings should be addressed. Throughout the film Mr. Bennet is portrayed as a man uninvolved with the affairs and obsessions of his wife (most of the time). Mr. Bennet is a caring father but also as a landed gentry who knows his role and place in social affairs. At times it seems as though these two roles conflict with one another. As a father, Mr. Bennet probably wished to scorn the man named Wickham and Mr. Bingley for their treatment of his daughters. However, in keeping with social mores of his class, Mr. Bennet represses his anger. Personally I would have had both men shot. Mr. Bennet’s reluctance serves him well. Wickham inherits a small endowment and Mr. Bingley recants his earlier opinion of the Bennets and proposes to Jane. Mr. Bennet’s reputation and status remain untarnished and his daughters are happy.
In today’s society class distinction, as it was in 18th century England, has lost its significance. However their remains a distinction between the “haves” and the “have not’s”. This discrepancy is blatant in the modern United States. Wealth is the catalyst that creates class division. Solely based on income (wealth) I consider my family part of the middle class. If class distinction were based on culture and education then I would feel a part of the upper class. My question to you as the reader is this. Which class do you consider yourself to be in and what are you basing your criteria on?
Mr. Wood (Esquire)
Capstone Course
5th Discussion posting
May 28, 2011
Pride and Prejudice an Essay on Internal Class Division
The 2005 film Pride and Prejudice, based on Jane Austin’s novel by the same title, is a character study of the class divisions prevalent in the non peer landed gentry upper class of The United Kingdom around the end of the 18th century. In this short essay four questions will be addressed. The first question will refer to individual characters and their class rank. The second and third questions will address the issue of the woman’s role in regards to inheritance and social status. The final question will focus on Mr. Bennet’s role as an heirless landed gentry.
The majority of the characters in Pride and Prejudice are a part of the upper class. The upper class in England at the setting of the film, consists of the non peer landed gentry and includes Mr. Bennet, Mr. Bingley, Mr. Darcy, Lizzie’s uncle, and Mr. Collins. The latter, Mr. Collins was also a part of the clergy who had its own class distinction which was being done away with in the late 18th century. The non peer class was the often titled, non nobility. Men in this class were known as Gentlemen or Esquires. Women were considered wife of or daughter of Mr. such and such. One female character in the film held the title of Lady. Lady de Burgh. By title, The Lady de Burgh would be the female equivalent of a Lord which would commonly be a part of the Nobility. However, Barzun points out that titles that include “de” could be purchased or possibly bestowed from the royal sovereignty.
The upper class had internal divisions. Money, titles, status, and land were the basis for this division. The Darcy’s, and the Bingley’s belonged to the top end of the upper class where as the Bennets were at the lower end (one step above middle class). Internal divisions portrayed in the film lead to prejudice amongst the upper class. This was clearly evident when Mr. Darcy, Mr. Bingley, and Mr. Bingley’s sister enter a ballroom in the Village of Longbourn. Status was apparently an important issue too. When the Bennets find out that their daughter Lydia has run off to town, they worry that their reputation will be tarnished should Lydia become involved with a man of a lower class. As we shall see, an upper class woman’s status was all too important to her livelihood and well being.
Throughout the film, Mr. Bennet’s wife is preoccupied with the marrying off of her daughters. Along the same line, Charlotte Lucas accepts Mr. Collins offer of marriage. There are several reasons why these two women feel the way that they do. First, Mr. Bennet has no direct heir to his estate. By way of primogeniture, Mr. Collins would be in line to inherit the Bennet estate and would not be responsible for the outcome of Mr. Bennet’s daughters. Unmarried daughters of a deceased gentleman would become the heirs of nothingness and would lose their status. This motive entices Charlotte Lucas to accept Mr. Collin’s proposal. During this time the order of the day was, marriage first relationship building later (if at all). Status meant everything.
Along the lines of status, a discussion of Mr. Bennet and his short comings should be addressed. Throughout the film Mr. Bennet is portrayed as a man uninvolved with the affairs and obsessions of his wife (most of the time). Mr. Bennet is a caring father but also as a landed gentry who knows his role and place in social affairs. At times it seems as though these two roles conflict with one another. As a father, Mr. Bennet probably wished to scorn the man named Wickham and Mr. Bingley for their treatment of his daughters. However, in keeping with social mores of his class, Mr. Bennet represses his anger. Personally I would have had both men shot. Mr. Bennet’s reluctance serves him well. Wickham inherits a small endowment and Mr. Bingley recants his earlier opinion of the Bennets and proposes to Jane. Mr. Bennet’s reputation and status remain untarnished and his daughters are happy.
In today’s society class distinction, as it was in 18th century England, has lost its significance. However their remains a distinction between the “haves” and the “have not’s”. This discrepancy is blatant in the modern United States. Wealth is the catalyst that creates class division. Solely based on income (wealth) I consider my family part of the middle class. If class distinction were based on culture and education then I would feel a part of the upper class. My question to you as the reader is this. Which class do you consider yourself to be in and what are you basing your criteria on?
Mr. Wood (Esquire)
Wednesday, April 20, 2011
Death of Ivan Ilyich Essay
Billy Wood
IDST 01H
The Examined Life
Death of Ivan Ilyich Essay
Leo Tolstoy’s The Death of Ivan Ilyich was a wonderful piece of work. The story reminded me of similar events from my own life. In this short essay I will try to cover the questions asked of this assignment. Tolstoy writes that Ivan’s life,"… had been most simple and most ordinary and therefore most terrible." (Tolstoy, 2010). It is a tragedy to live that kind of life.
What is the “authentic life” represented by Gerasim and the “artificial life” represented by most of the other characters in the story?
Authenticity can be defined as the truthfulness of origins, sincerity, intentions, and devotion. The “authentic life” means a life of originality, sincerity, good intentions, devotion, and commitment. Carl Rogers would use the terms unconditional positive regard, genuine (ness), and empathetic. Frankl would describe the “authentic life” in the following way;
“No one can become fully aware of the very essence of another human being until he loves him. By his love he is enabled to see the essential traits and features in the beloved person; and even more, he sees that which is potential in him, which is not yet actualized. Furthermore, by his love, the loving person enables the beloved person to actualize these potentialities. By making him aware of what he can be and what he should become, he makes these potentialities come true” (Viktor, 1959).
In the character of Gerasim, we find an amalgamation of Rogers and Frankl in the form of the “authentic life”. Gerasim portrays the role of a client centered therapist to the dying Ivan Ilyich. Gerasim listens without showing judgment, displays empathy, compassion, and gives a feeling of trust to Ivan. Gerasim’s companionship allows Ivan to find illumination to his conundrum. We see Gerasim helping Ilyich to see his own potential and realize actualization.
The relationship between Gerasim and Ilyich is more than superficial. The authentic life is demonstrated through Gerasim by his joyfulness, connectedness to others, and his altruistic manner. Ivan’s son Vladimir is the only other character who is living the authentic life. Vladimir understands that his father is dying and feels sympathy for him. The majority of the other characters in the story represent the “artificial life”.
Artificial can be defined as false or misleading. Leo Tolstoy characterizes the “artificial life” as a life of self interest, greediness, and superficiality. Tolstoy’s thoughts on the artificial life are revealed though his characters, Praskovya Fedorovna Golovina (Ivan’s wife), Schwartz (Ivan’s peer), and Lisa (Ivan’s daughter). Peter Ivanovich is one of Ivan’s closer peers and appears not to have fully succumbed to the artificial life. Life’s true meaning cannot be revealed through living the artificial life. The artificial life blinds one as to what his full potential could be.
How do people around Ivan Ilyich respond to his death and dying?
Peter Ivanovich, a fellow judge, first thinks of having his brother transferred in to fill the void left by Ivan Ilyich’s death. Peter avoids dwelling on Ivan’s death not because he is remorseful at the loss of a friend, but because he does not want to think about his own empty life and inevitable death.
Swartz is a character that Ivan sees his own self reflected through. Swartz plays down the gloominess of death and tries to remain jovial and unconcerned. Like Ivan and Peter, Swartz evades unpleasant situations.
The wife of Ivan Ilyich, Praskovya Fedorovna Golovina, acts as though she cares that her husband is dead. In reality, she is relieved by his death. Ivan never treated her nicely. As Ivan reelects upon his life, we see that he focused much of his shortcomings and resentment on to his wife. Perhaps her greediness, presented in the story by her asking Peter to help her obtain more money from the state for Ivan’s death, may be a result of the way Ivan treated her.
Lisa and her fiancé, Fedor Petrovich, have little to say about her father’s condition and eventual death. At times it appears that the condition of her father is an inconvenience. This is exemplified by her impatience while visiting her father before going to the play.
What meaning does Ivan Ilyich take from life just prior to his death?
Ivan understands empathy, love, and the importance of human relationships as he dies. He reverses course in his artificial life and steers towards the authentic life. The empathetic human connection happens when Vasya weeps for his father. This change of direction could not have occurred without the love shown through Gerasim. As Frankl stated “No one can become fully aware of the very essence of another human being until he loves him.” (Viktor, 1959). Ivan discovers love for his son which helps Ivan actualize his own potential.
What did you find most meaningful from reading the story?
The most meaningful thing in the story for me is the reality that everyone dies. That being said I want to make sure that I live the most authentic life that I can. I love my family and I see that love reflected back. I must strive to see that my personal ambitions never take me down a road to the artificial life. If I were to succumb to self interest, I fear that I would lead my family into that life too. I do not want to be an Ivan Ilyich.
What experiences or observations from your life are similar to events described by Tolstoy in his story?
In 2006, I was promoted to the rank of Lieutenant. The rank of lieutenant comes with great responsibility and commitment. The position also carries some prestige in the fire service. In the first year of being promoted I found myself completely consumed with self interest. This self interest revolved around striving to be the best lieutenant that I could be. I spent many nights and weekends away from my wife and one year old daughter. I missed so much of her development that year. In my second year of being a lieutenant I began to become infatuated with the job. I worked long hours and continued to work when I got home. Success was number one. Family came second during that year. Finally in my third and final year as lieutenant I came to see the artificial way that I was living. This epiphany came to me through the reality that my mother was dying. Soon I learned that I could save her. On April 20th 2009, after 16 hours of surgery, I became a living organ donor and a different person.
During my recovery I spent three months at home. I had the majority of the day to myself during the weekdays. This was a time of much inflection, soul searching, and discovery. My career was no longer my primary motivation in life. I was able to spend every weeknight and weekend with my family. In my new search for meaning I placed my family and our relationship as my primary motivation in life.
When I returned to work at the end of those three months, I made my intentions known that I would be voluntarily seeking a demotion to fire fighter. Next I enrolled in the SCS Weekend program promising that family would come before school. I made family life my number one goal. So far I met that goal and have still been very successful with my academics.
Now as I think of the road ahead I face the potential to end up like Ivan once again. I am planning to take the LSAT this summer and beginning applying to law school in the fall. If accepted, I will start in the fall of 2012. It was quite a strange coincidence that we had to read The Death of Ivan Ilyich right after my wife and I discussed me seeking a career as a lawyer. That being said, the story of Ivan will always be a reminder for me of what is truly important in life.
William M. Wood Jr.
Works Cited
Tolstoy, L. (2010). The Death of Ivan Ilych. Amazon Digital Services.
Viktor, F. (1959). Man's Search For Meaning. Boston: Beacon Press.
IDST 01H
The Examined Life
Death of Ivan Ilyich Essay
Leo Tolstoy’s The Death of Ivan Ilyich was a wonderful piece of work. The story reminded me of similar events from my own life. In this short essay I will try to cover the questions asked of this assignment. Tolstoy writes that Ivan’s life,"… had been most simple and most ordinary and therefore most terrible." (Tolstoy, 2010). It is a tragedy to live that kind of life.
What is the “authentic life” represented by Gerasim and the “artificial life” represented by most of the other characters in the story?
Authenticity can be defined as the truthfulness of origins, sincerity, intentions, and devotion. The “authentic life” means a life of originality, sincerity, good intentions, devotion, and commitment. Carl Rogers would use the terms unconditional positive regard, genuine (ness), and empathetic. Frankl would describe the “authentic life” in the following way;
“No one can become fully aware of the very essence of another human being until he loves him. By his love he is enabled to see the essential traits and features in the beloved person; and even more, he sees that which is potential in him, which is not yet actualized. Furthermore, by his love, the loving person enables the beloved person to actualize these potentialities. By making him aware of what he can be and what he should become, he makes these potentialities come true” (Viktor, 1959).
In the character of Gerasim, we find an amalgamation of Rogers and Frankl in the form of the “authentic life”. Gerasim portrays the role of a client centered therapist to the dying Ivan Ilyich. Gerasim listens without showing judgment, displays empathy, compassion, and gives a feeling of trust to Ivan. Gerasim’s companionship allows Ivan to find illumination to his conundrum. We see Gerasim helping Ilyich to see his own potential and realize actualization.
The relationship between Gerasim and Ilyich is more than superficial. The authentic life is demonstrated through Gerasim by his joyfulness, connectedness to others, and his altruistic manner. Ivan’s son Vladimir is the only other character who is living the authentic life. Vladimir understands that his father is dying and feels sympathy for him. The majority of the other characters in the story represent the “artificial life”.
Artificial can be defined as false or misleading. Leo Tolstoy characterizes the “artificial life” as a life of self interest, greediness, and superficiality. Tolstoy’s thoughts on the artificial life are revealed though his characters, Praskovya Fedorovna Golovina (Ivan’s wife), Schwartz (Ivan’s peer), and Lisa (Ivan’s daughter). Peter Ivanovich is one of Ivan’s closer peers and appears not to have fully succumbed to the artificial life. Life’s true meaning cannot be revealed through living the artificial life. The artificial life blinds one as to what his full potential could be.
How do people around Ivan Ilyich respond to his death and dying?
Peter Ivanovich, a fellow judge, first thinks of having his brother transferred in to fill the void left by Ivan Ilyich’s death. Peter avoids dwelling on Ivan’s death not because he is remorseful at the loss of a friend, but because he does not want to think about his own empty life and inevitable death.
Swartz is a character that Ivan sees his own self reflected through. Swartz plays down the gloominess of death and tries to remain jovial and unconcerned. Like Ivan and Peter, Swartz evades unpleasant situations.
The wife of Ivan Ilyich, Praskovya Fedorovna Golovina, acts as though she cares that her husband is dead. In reality, she is relieved by his death. Ivan never treated her nicely. As Ivan reelects upon his life, we see that he focused much of his shortcomings and resentment on to his wife. Perhaps her greediness, presented in the story by her asking Peter to help her obtain more money from the state for Ivan’s death, may be a result of the way Ivan treated her.
Lisa and her fiancé, Fedor Petrovich, have little to say about her father’s condition and eventual death. At times it appears that the condition of her father is an inconvenience. This is exemplified by her impatience while visiting her father before going to the play.
What meaning does Ivan Ilyich take from life just prior to his death?
Ivan understands empathy, love, and the importance of human relationships as he dies. He reverses course in his artificial life and steers towards the authentic life. The empathetic human connection happens when Vasya weeps for his father. This change of direction could not have occurred without the love shown through Gerasim. As Frankl stated “No one can become fully aware of the very essence of another human being until he loves him.” (Viktor, 1959). Ivan discovers love for his son which helps Ivan actualize his own potential.
What did you find most meaningful from reading the story?
The most meaningful thing in the story for me is the reality that everyone dies. That being said I want to make sure that I live the most authentic life that I can. I love my family and I see that love reflected back. I must strive to see that my personal ambitions never take me down a road to the artificial life. If I were to succumb to self interest, I fear that I would lead my family into that life too. I do not want to be an Ivan Ilyich.
What experiences or observations from your life are similar to events described by Tolstoy in his story?
In 2006, I was promoted to the rank of Lieutenant. The rank of lieutenant comes with great responsibility and commitment. The position also carries some prestige in the fire service. In the first year of being promoted I found myself completely consumed with self interest. This self interest revolved around striving to be the best lieutenant that I could be. I spent many nights and weekends away from my wife and one year old daughter. I missed so much of her development that year. In my second year of being a lieutenant I began to become infatuated with the job. I worked long hours and continued to work when I got home. Success was number one. Family came second during that year. Finally in my third and final year as lieutenant I came to see the artificial way that I was living. This epiphany came to me through the reality that my mother was dying. Soon I learned that I could save her. On April 20th 2009, after 16 hours of surgery, I became a living organ donor and a different person.
During my recovery I spent three months at home. I had the majority of the day to myself during the weekdays. This was a time of much inflection, soul searching, and discovery. My career was no longer my primary motivation in life. I was able to spend every weeknight and weekend with my family. In my new search for meaning I placed my family and our relationship as my primary motivation in life.
When I returned to work at the end of those three months, I made my intentions known that I would be voluntarily seeking a demotion to fire fighter. Next I enrolled in the SCS Weekend program promising that family would come before school. I made family life my number one goal. So far I met that goal and have still been very successful with my academics.
Now as I think of the road ahead I face the potential to end up like Ivan once again. I am planning to take the LSAT this summer and beginning applying to law school in the fall. If accepted, I will start in the fall of 2012. It was quite a strange coincidence that we had to read The Death of Ivan Ilyich right after my wife and I discussed me seeking a career as a lawyer. That being said, the story of Ivan will always be a reminder for me of what is truly important in life.
William M. Wood Jr.
Works Cited
Tolstoy, L. (2010). The Death of Ivan Ilych. Amazon Digital Services.
Viktor, F. (1959). Man's Search For Meaning. Boston: Beacon Press.
Civilization and Its Discontents
AN EXAMINED LIFE
Civilization and its Discontents
Core Reading Essay
William M. Wood
4/18/2011
Billy Wood
IDST 01H
The Examined Life
April 10, 2011
Civilization and Its Discontents Core Reading Essay – Freud
What is the “oceanic” feeling described by Freud
The first part of Civilization and Its Discontents deals with the ego, the id, and the oceanic feeling. The Oceanic feeling, as described by Freud’s friend Romain Rolland, is a feeling of being intricately tied to the greater world around an individual (Roberts, 2006). Rolland suggests that the oceanic feeling is at the heart of all religions. In Civilization and Its Discontents Freud wrote "I cannot discover this ‘oceanic' feeling in myself" (Freud, 1989). While Freud claimed that he could not experience the oceanic feeling, he also did not deny its existence. Rollins felt that the oceanic feeling “entitled” a person to feel a sense of religion even if they rejected every belief (Freud, 1989). Freud challenged that notion writing that emotions can be difficult to scientifically measure.
Freud suggests that this “oceanic feeling” is subjective and allowed a person to return to an earlier emotional point in their life. The feeling of oneness with the world, as Freud explains, harkens back to infancy before the ego develops. Freud states that in infancy there is a sense of “helplessness” and a need for a “father” (Freud, 1989). In psychoanalytical terms, early in life the ego and the object or outside world are dependent on one another and difficult to distinguish. As a person grows, the two separate and the ego becomes completely internal. Freud also draws the conclusion that the ego and the object can become close to being one during moments of passion. He writes “At the height of being in love the boundary between ego and object threatens to melt away.” In conclusion Freud suggests that there is not enough of a need for this “infantile” feeling to be the source of religion.
Describe the role of Religion according to Freud.
One way that Freud saw role of religion was a way to allow people to escape their everyday worries and fears. In the oceanic feeling, the ego attempts to separate itself from pain while seeking pleasure. Religion, as Freud, saw it was an outlet to alleviate oneself from pain and suffering with the promise of pleasure in the hereafter.
Freud also believed that religion had another role. Sin as Freud saw it, was the term that religions used to address one’s sense of guilt. In Civilization and Its Discontents Freud wrote, "The different religions have never overlooked the part played by the sense of guilt in civilization. What is more, they come forward with a claim...to save mankind from this sense of guilt, which they call sin” (Freud, 1989). The ego would use the sense of guilt against other in society. The superego allows a person to deal with guilt. The super ego, or the internalization of aggressiveness, develops a sense for a need to be punished (Johnston, 1993) . This need to be punished is mans primary source of guilt. According to Freud, religions preach that we are born with this guilt in the form of sin and that adhering to religious principles will help steer us from sin.
Discuss Freud’s definition or view of happiness.
Freud believed that there was only one purpose in life that everyone could agree upon. He wrote that human beings “thrive for happiness” and that “they want to become happy and remain so” (Freud, p. 15). Happiness is used to relieve pain and to avoid experiences that are not pleasurable. At the same time, there is a competing goal of wanting to reach a strong feeling of pleasure. Freud termed this experience as the Pleasure Principle. Freud felt that there was one drawback to satisfying the pleasure principle. If happiness is constantly achieved through sudden pleasure then that pleasure is no longer desired. When this occurs, Freud believed that happiness becomes achievable only from avoiding suffering. This avoidance of suffering he termed as the Reality Principle.
What is the relationship between civilization and individual suffering?
Freud believed that humans suffer in three ways. First we suffer from our weak and feeble human bodies. Second, we suffer from nature’s fury and our inability to control nature. Third, we suffer from social relations which limit our individual achievement of satisfaction. The social world comes with rules, mores, limits, and our inability to control mass happiness. Something that makes one person happy may come at the price of suffering for another. Freud saw this conflict as an extension of the inner struggle, or tensions, played out on a communal stage.
Why does Freud object to “love thy neighbor?”
In regards to “love thy neighbor as thy self”, Freud asks “why should we behave in this way” (Freud, p.57). Freud felt as though this statement imposed duties on him which would require sacafices. Also, Freud believed that if he was to love another person then that person must be deserving of his love. If Freud could find love for himself reflected back from another then that person deserved his love. Sacrifices to someone who an individual saw as an ideal version of themselves was aceptalbe to Freud. To love a stranger in the “universal” way that the statement implies way was unaceptable for Freud. Therefore Freud objected to loving all of his neighbors, or human beings in general, as himself.
According to Freud, how does racism and prejudice emerge?
According to Freud, prejudice and racism emerge from our aggressive nature. This idea also concurs with Freud’s rejection of “love thy neighbor”. Freud believes that man was not made for love, but instead made for aggression. Freud argues that man has proven time and again that he will humiliate, manipulate, exploit, abuse, and kill for his own ambitions. The two biggest ambitions are hunger and love according to Freud. These ambitions transfer to society in the form of groups. As civilization grows, groups will battle each other to achieve meet their needs. Freud was a witness to the horrors of nationalism and racism associated with World War One.
How does civilization control human aggression?
As civilizations develop there is a need to control the individual’s aggressive and sexual tendencies. Freud saw aggression and sexual instincts as intractably intertwined. Freud writes that primitive societies largely ignored this idea. However as primitive societies evolved, rules norms, and laws emerged for the purpose of suppressing the will to indulge in our aggressive nature. Freud believed that this repression leads to unhappiness and that eventually civilization would fail as individuals gave into their instincts.
William M. Wood
Bibliography
Freud, S. a. (1989). Civilization and Its Discontents. New York: WW Norton.
Civilization and its Discontents
Core Reading Essay
William M. Wood
4/18/2011
Billy Wood
IDST 01H
The Examined Life
April 10, 2011
Civilization and Its Discontents Core Reading Essay – Freud
What is the “oceanic” feeling described by Freud
The first part of Civilization and Its Discontents deals with the ego, the id, and the oceanic feeling. The Oceanic feeling, as described by Freud’s friend Romain Rolland, is a feeling of being intricately tied to the greater world around an individual (Roberts, 2006). Rolland suggests that the oceanic feeling is at the heart of all religions. In Civilization and Its Discontents Freud wrote "I cannot discover this ‘oceanic' feeling in myself" (Freud, 1989). While Freud claimed that he could not experience the oceanic feeling, he also did not deny its existence. Rollins felt that the oceanic feeling “entitled” a person to feel a sense of religion even if they rejected every belief (Freud, 1989). Freud challenged that notion writing that emotions can be difficult to scientifically measure.
Freud suggests that this “oceanic feeling” is subjective and allowed a person to return to an earlier emotional point in their life. The feeling of oneness with the world, as Freud explains, harkens back to infancy before the ego develops. Freud states that in infancy there is a sense of “helplessness” and a need for a “father” (Freud, 1989). In psychoanalytical terms, early in life the ego and the object or outside world are dependent on one another and difficult to distinguish. As a person grows, the two separate and the ego becomes completely internal. Freud also draws the conclusion that the ego and the object can become close to being one during moments of passion. He writes “At the height of being in love the boundary between ego and object threatens to melt away.” In conclusion Freud suggests that there is not enough of a need for this “infantile” feeling to be the source of religion.
Describe the role of Religion according to Freud.
One way that Freud saw role of religion was a way to allow people to escape their everyday worries and fears. In the oceanic feeling, the ego attempts to separate itself from pain while seeking pleasure. Religion, as Freud, saw it was an outlet to alleviate oneself from pain and suffering with the promise of pleasure in the hereafter.
Freud also believed that religion had another role. Sin as Freud saw it, was the term that religions used to address one’s sense of guilt. In Civilization and Its Discontents Freud wrote, "The different religions have never overlooked the part played by the sense of guilt in civilization. What is more, they come forward with a claim...to save mankind from this sense of guilt, which they call sin” (Freud, 1989). The ego would use the sense of guilt against other in society. The superego allows a person to deal with guilt. The super ego, or the internalization of aggressiveness, develops a sense for a need to be punished (Johnston, 1993) . This need to be punished is mans primary source of guilt. According to Freud, religions preach that we are born with this guilt in the form of sin and that adhering to religious principles will help steer us from sin.
Discuss Freud’s definition or view of happiness.
Freud believed that there was only one purpose in life that everyone could agree upon. He wrote that human beings “thrive for happiness” and that “they want to become happy and remain so” (Freud, p. 15). Happiness is used to relieve pain and to avoid experiences that are not pleasurable. At the same time, there is a competing goal of wanting to reach a strong feeling of pleasure. Freud termed this experience as the Pleasure Principle. Freud felt that there was one drawback to satisfying the pleasure principle. If happiness is constantly achieved through sudden pleasure then that pleasure is no longer desired. When this occurs, Freud believed that happiness becomes achievable only from avoiding suffering. This avoidance of suffering he termed as the Reality Principle.
What is the relationship between civilization and individual suffering?
Freud believed that humans suffer in three ways. First we suffer from our weak and feeble human bodies. Second, we suffer from nature’s fury and our inability to control nature. Third, we suffer from social relations which limit our individual achievement of satisfaction. The social world comes with rules, mores, limits, and our inability to control mass happiness. Something that makes one person happy may come at the price of suffering for another. Freud saw this conflict as an extension of the inner struggle, or tensions, played out on a communal stage.
Why does Freud object to “love thy neighbor?”
In regards to “love thy neighbor as thy self”, Freud asks “why should we behave in this way” (Freud, p.57). Freud felt as though this statement imposed duties on him which would require sacafices. Also, Freud believed that if he was to love another person then that person must be deserving of his love. If Freud could find love for himself reflected back from another then that person deserved his love. Sacrifices to someone who an individual saw as an ideal version of themselves was aceptalbe to Freud. To love a stranger in the “universal” way that the statement implies way was unaceptable for Freud. Therefore Freud objected to loving all of his neighbors, or human beings in general, as himself.
According to Freud, how does racism and prejudice emerge?
According to Freud, prejudice and racism emerge from our aggressive nature. This idea also concurs with Freud’s rejection of “love thy neighbor”. Freud believes that man was not made for love, but instead made for aggression. Freud argues that man has proven time and again that he will humiliate, manipulate, exploit, abuse, and kill for his own ambitions. The two biggest ambitions are hunger and love according to Freud. These ambitions transfer to society in the form of groups. As civilization grows, groups will battle each other to achieve meet their needs. Freud was a witness to the horrors of nationalism and racism associated with World War One.
How does civilization control human aggression?
As civilizations develop there is a need to control the individual’s aggressive and sexual tendencies. Freud saw aggression and sexual instincts as intractably intertwined. Freud writes that primitive societies largely ignored this idea. However as primitive societies evolved, rules norms, and laws emerged for the purpose of suppressing the will to indulge in our aggressive nature. Freud believed that this repression leads to unhappiness and that eventually civilization would fail as individuals gave into their instincts.
William M. Wood
Bibliography
Freud, S. a. (1989). Civilization and Its Discontents. New York: WW Norton.
Saturday, April 9, 2011
Mors Certa, Vita Incerta-Death is certain, life is not
Billy Wood
IDST 01H
The Examined Life
Discussion Board Week 6
“We live, we die, and the wheels on the bus go round and round.” (Jack Nicholson as Edward Cole)
My Bucket List
Since it has taken me almost 22 years to complete my undergraduate degree, one item on my list would be to graduate. I want my kids to understand the importance of education and commitment. That way they will remember something positive about my death.
I have already made peace with Jesus so in my short three months I would try to do the same with Allah, HaShem, Bhagwaan, Waheguru, and Buddha for starters.
The third, and most important, item on my list is to die before my children die.
Billy
Mors Certa, Vita Incerta-Death is certain, life is not
IDST 01H
The Examined Life
Discussion Board Week 6
“We live, we die, and the wheels on the bus go round and round.” (Jack Nicholson as Edward Cole)
My Bucket List
Since it has taken me almost 22 years to complete my undergraduate degree, one item on my list would be to graduate. I want my kids to understand the importance of education and commitment. That way they will remember something positive about my death.
I have already made peace with Jesus so in my short three months I would try to do the same with Allah, HaShem, Bhagwaan, Waheguru, and Buddha for starters.
The third, and most important, item on my list is to die before my children die.
Billy
Mors Certa, Vita Incerta-Death is certain, life is not
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