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Aye, existentialism and it's catalytic rationale upon the perfomace of "sociaties" endemic and unrealised oeuvre an that!
The persona, for Swiss psychiatrist Carl Jung, is the social face the individual presented to the world—"a kind of mask, designed on the one hand to make a definite impression upon others, and on the other to conceal the true nature of the individual."[1]
Jung's persona
Identification
According to Jung, the development of a viable social persona is a vital part of adapting to, and preparing for, adult life in the external social world.[2] "A strong ego relates to the outside world through a flexible persona; identifications with a specific persona (doctor, scholar, artist, etc.) inhibits psychological development."[3] For Jung, "the danger is that [people] become identical with their personas—the professor with his textbook, the tenor with his voice."[4] The result could be "the shallow, brittle, conformist kind of personality which is 'all persona', with its excessive concern for 'what people think'"[5]—an unreflecting state of mind "in which people are utterly unconscious of any distinction between themselves and the world in which they live. They have little or no concept of themselves as beings distinct from what society expects of them."[6] The stage was set thereby for what Jung termed enantiodromia—the emergence of the repressed individuality from beneath the persona later in life: "the individual will either be completely smothered under an empty persona or an enantiodromia into the buried opposites will occur."[7]
Disintegration
"The breakdown of the persona constitutes the typically Jungian moment both in therapy and in development"—the "moment" when "that excessive commitment to collective ideals masking deeper individuality—the persona—breaks down... disintegrates."[8] Given Jung's view that "the persona is a semblance... the dissolution of the persona is therefore absolutely necessary for individuation."[9] Nevertheless, the persona's disintegration may lead to a state of chaos in the individual: "one result of the dissolution of the persona is the release of fantasy... disorientation."[10] As the individuation process gets under way, "the situation has thrown off the conventional husk and developed into a stark encounter with reality, with no false veils or adornments of any kind."[11]
Negative restoration
One possible reaction to the resulting experience of archetypal chaos was what Jung called "the regressive restoration of the persona," whereby the protagonist "laboriously tries to patch up his social reputation within the confines of a much more limited personality... pretending that he is as he was before the crucial experience."[12] Similarly in treatment there can be "the persona-restoring phase, which is an effort to maintain superficiality;"[13] or even a longer phase designed not to promote individuation but to bring about what Jung caricatured as "the negative restoration of the persona"—that is to say, a reversion to the status quo.[14]
Absence
The alternative is to endure living with the absence of the persona—and for Jung "the man with no persona... is blind to the reality of the world, which for him has merely the value of an amusing or fantastic playground."[15] Inevitably, the result of "the streaming in of the unconscious into the conscious realm, simultaneously with the dissolution of the 'persona' and the reduction of the directive force of consciousness, is a state of disturbed psychic equilibrium."[16] Those trapped at such a stage remain "blind to the world, hopeless dreamers... spectral Cassandras dreaded for their tactlessness, eternally misunderstood."[17]
Restoration
Restoration, the aim of individuation, "is not only achieved by work on the inside figures but also, as conditio sine qua non, by a readaptation in outer life"[18]—including the recreation of a new and more viable persona. To "develop a stronger persona... might feel inauthentic, like learning to 'play a role'... but if one cannot perform a social role then one will suffer."[19] One goal for individuation is for people to "develop a more realistic, flexible persona that helps them navigate in society but does not collide with nor hide their true self."[20] Eventually, "in the best case, the persona is appropriate and tasteful, a true reflection of our inner individuality and our outward sense of self."[21]
Later developments
The persona has become one of the most widely adopted aspects of Jungian terminology, passing into almost common vocabulary: "a mask or shield which the person places between himself and the people around him, called by some psychiatrists the persona."[22] For Eric Berne, "the persona is formed during the years from six to twelve, when most children first go out on their own... to avoid unwanted entanglements or promote wanted ones."[23] He was interested in "the relationship between ego states and the Jungian persona," and considered that "as an ad hoc attitude, persona is differentiated also from the more autonomous identity of Erik Erikson."[24] Perhaps more contentiously, in terms of life scripts, he distinguished "the Archetypes (corresponding to the magic figures in a script) and the Persona (which is the style the script is played in)."[25]
Post-Jungians would loosely call the persona "the social archetype of the conformity archetype,"[26] though Jung always distinguished the persona as an external function from those images of the unconscious he called archetypes. Thus, whereas Jung recommended conversing with archetypes as a therapeutic technique he himself had employed—"For decades I always turned to the anima when I felt my emotional behavior was disturbed, and I would speak with the anima about the images she communicated to me"[27]—he stressed that "It would indeed be the height of absurdity if a man tried to have a conversation with his persona, which he recognized merely as a psychological means of relationship."[28]
en.wikipedia.org/wiki/Persona_(psychology)#Negative_restoration
Presented by Ministry of Cultural Warfare
A disjointed (and multimedia!) road trip along the border between Individuality and Everything. A funeral in South Dakota. A night out in Uptown. The hidden meaning of oral hygiene. Living life as a database query. A fatal overdose on French existentialism.
Feeling helpless? We all are. So get in the car for our roadtrip to everything. Surely God will greet us as liberators. Bien sûr.
'God created your soul so that you can reach God through your soul and you come to know God.' - His Divine Eminence RA Gohar Shahi
movie still from
"pierrot le fou" (1965)
starring:
Jean-Paul Belmondo
&
Anne Karina
directed by:
Jean-Luc Godard
My piece bears its footing in the catchphrase: "What doesn't kill you, Makes you stronger." An aphorism by the German philosopher Friedrich Nietzsche who passionately worked on “existentialism.” I have hereby extrapolated this lovely precept to depict an astronaut carrying home his indigenous bugs (microbiome) which have survived through the void of cosmos, metamorphosing to thrive against all odds! Furthermore, my piece depicts fellow humans awaiting with childlike innocence the return of their astronaut carrying the gift of extremophile microbe balloons. Canvas: Urochrome agar (routinely used in clinical microbiology laboratories for isolating pathogens causing urinary tract infections). Color-palette credits: Escherichia coli, Candida albicans & Enterococcus faecalis.
pureevilgallery.arloartists.com/portfolios/39791-busk-ble...
BUSK BLEACH & ZADOK began painting in 1985 , 1995 + 2000 and have consistently charted new territory with their amazing street pieces . Now, 3 distinct minds from 3 decades of painting come together to create a groundbreaking exhibition / installation show at the pure evil gallery.
BUSK BLEACH AND ZADOK present a show entitled PASCALS WAGER
Pascal’s Wager (or Pascal’s Gambit) is a suggestion posed by the French philosopher Blaise Pascal that even though the existence of God cannot be determined through reason, a person should wager as though God exists, because living life accordingly has everything to gain, and nothing to lose. It was set out in note 233 of his Pensées, a posthumously published collection of notes made by Pascal in his last years as he worked on a treatise on Christian apologetics.
Historically, Pascal’s Wager was groundbreaking as it had charted new territory in probability theory, was one of the first attempts to make use of the concept of infinity, marked the first formal use of decision theory, and anticipated the future philosophies of pragmatism and voluntarism.
Blaise Pascal argued that if reason cannot be trusted, it is a better “wager” to believe in God than not to do so.
The wager builds on the theme of other Pensées where Pascal systematically dismantles the notion that we can trust reason. Although his notes were found without definite order after his death (the Pensées numbering scheme was added by publishers for reference purposes), it can be inferred that the section regarding the wager would have followed his other thoughts that supply the foundation. Much of the book attacks certainty, and is often cited as the first work on existentialism .
"This is the light of the mind, cold and planetary.
The trees of the mind are black. The light is blue.
The grasses unload their griefs on my feet as if I were
God.
Prickling my ankles and murmuring of their humility.
Fumey, spiritous mists inhabit this place
Seperated from my house by a row of headstones.
I simply cannot see where there is to get to."
- Sylvia Plath, selection from "The Moon and the Yew Tree"
This photo reminds me of my esoteric days studying Existentialism: "Whoever fights monsters should see to it that in the process he does not become a monster." ~ Nietzsche
‘There is no physical evidence that may imply to show that God exists. However, there is spiritual evidence and this evidence can be served within you.’
medium.com/messiah-foundation-international/where-is-the-...
I float in time with open mind...
A quest; a chance of riddled thought:
Infinity squared, then seek to find
An answer; pained and overwrought,
I dodder with an addled head;
Befuddled, merging with a haze of
Mysticism, then to tread
A metaphoric swamp – a maze
Of existentialism…
movie still from
"pierrot le fou" (1965)
starring:
Jean-Paul Belmondo
&
Anne Karina
directed by:
Jean-Luc Godard
movie still from
"pierrot le fou" (1965)
starring:
Jean-Paul Belmondo
&
Anne Karina
directed by:
Jean-Luc Godard
This sculpture really struck me right in the existentialism. The card describing it gives a quote by the artist. "The thought is the eternally present fact that however closely we may be thrown together by circumstances...we are unknown to each other." The figures carved into the marble are forever linked together, and yet they can't even really see each other.
joylita.com/post/39820770929/the-ordinary-life
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It’s difficult to write about the ordinary. Everyday life isn’t always wonderful or beautiful, it doesn’t puzzle me enough to keep me up at night thinking about existentialism, it isn’t revelatory about the purpose of life or I don’t make new discoveries about how to lead a life of purpose. It’s ordinary: The daily chores, the everyday food, the daily rituals of breakfast, lunch and dinner, the conversations that move the days and nights along.