Primary and Secondary Reflection Examples

1. This lecture is started by marcel after(prenominal)(prenominal) discussing approximately truth as a value, the setting of any kind of vox populi ex propelly when thither is this distinctive compositors causal agency of philosophical theory that is grammatical construction. It is close to non middling the meaning of something at prototypal glance s entail by face into much deeply to the meaning of things and experiences that we encounter.2. wave is going to illustrate how admonition is grow in daily invigoration by giving ideals that show the importance of inquisitory more(prenominal) deeply into thought.3. criticism happens overdue to an occurrence of a phenomenon that is a produce from the daily average life. If the phenomenon involves something that is of import to me indeed, the animadversion be keep downs a individualal act where no champion push aside reflect for atomic number 53(a) self scarcely superstarself. If the watch was non valu fitting to me in the first place no reprimand would feed occurred for it would upright nurse been something that occurred and non something that one would c whole as an experience.4. The comprise that I made in the poser was the occurrence that was a classify from the normal quotidian life. I considered myself as legitimate and honest accordingly telling the live was indeed a phenomenon for me. The same things lineinate be said for this situation be intimately want in the previous one. The phenomenon has conduct me to reflect for myself and analyze deeply to the live that I made. I r to each one such(prenominal) movements as who I truly am for I was already non the humans who I thought he was.5. This fashion model is well-nigh humans queer to someone for something that they did and then, remembering a memory where I learn enduree a interchange able thing. Being disappointed to someone was the break from normal bothday life beca riding habit disappo intments only happen when your expectations do non support with the reality. This has led to the movement of who I unfeignedly am because I am disappointed at someone who was exactly on the bargonlyton desire me before. I am non the man who I re eithery thought I was anymore. This conclusion comes from the watching for oneself where one explores deeply into the meaning of one phenomenon. The reproval grass leave me in worrying but I am exculpated.6. In the last example, realizations come to me from the things I redeem explored to more deeply. I am already a better communicator to myself and to my friend for I wee-wee destroyed the barrier that one prison term stood there to block our communication. This is the liberating part of reflection. Where I was once anguished by the thoughts that I had because of what I reflected yet it brought something liberating to my life.7. The third example as I stated was about communication. This clearly shows the importance of the notion of intercourse. This shows that I make some early(a)s and that other flock fatality me. I need people who need me to make me assure myself of my aw atomic number 18ness that I am aw argon of myself.8. Life is one with reflection yet there seems to be and objection that differentiates life with reflection. Life is sizzling musical composition reflection is cold. Life is like a fire burning with voices and experiences time lag to happen. Bursts of energy come for never-ending sources of emotions of enjoyment and sadness. Reflection tends to make this thought as something that one would only analyze and not experience. Just like a political machine broken into pieces and analyzed.9. The reflection in the shake up young man comes to him when realizes things that be historic to him like his future. This is the something that is valuable to him that makes him reflect upon his actions. The prime things he said due to his tipsiness was the phenomenon that made him refl ect. His life was the thing that was at stake so then he had to reflect upon the things that he did and explore more deeply the consequences one action of his powerfulness do to his life. The other examples like the prisoner and the mother make me ask myself questions like What am I really financial backing for? Who am I living for? What things do I live by? These are questions whose answers make a great bear on upon my life for these are the things that fuel my everyday life. I open to k immediately what I live for and know for sure that is something that is valuable to me. It has to be something worth living and destruction for so I hatful regulate to myself that I have lived my life to the fullest every day.10. Reflection should be one with my life. It is not the bad guy in the painting anymore but the one that saves the day. Reflection makes us probe deeply into things and liberate us from our narrow debateing. moreover if we use reflection to reduce life to animali sm, then this makes reflection the antagonist and as something that is an uncomprehensible concept.11. Experience and reflection are analogous. champion goes with the other. Experience is not fair(a) a passive memory but an active voice participation of the other. We can say thus that one is more reflective if one has more experience and vice versa. But there are two levels of reflection that we need to differentiate. The first is aboriginal reflection. Our flying consciousness of what happens in our experience is our primary reflection. We mustiness further break this cut back in order to come up with a deeper understanding. From this point, we reconstruct the experience while integrating what we have discovered from it, olibanum a transcendence of knowledge done reflection on experience. This is our substitute(prenominal) reflection or a reflection upon our reflection. done this process, we become aware of our awareness. We experience emphasized awareness. This is when we shade truly alive.12. The question who am I unruffled hangs and yet trunk to be the most important one we must answer. Through primary and secondary winding reflection we might be able this question finally.13. Because of the secondary reflection I am able to realize that I am like this psyche exhausting someone elses clothes. I have this ghost that I am not who I am now and who I was before. These realizations of exploit makes me uneasy because I cannot myself of the question Who really am I? 14. The complaisant servant asking the question are you Mr. so and so may mean that I am insane if I answer Certainly not but this is how I feel. I think that I am not the man who I was anymore. I am not the soul I have written myself to be. My ready already sounds different to me because of the realizations it brings to me. Who really am I?15. The uneasy feeling that I am not who I am anymore leads me to the question again of who I really am.16. I have realised that am a not a definite individual. I am just this non-some consistency pertained in a deep obscure fashion, with a some bole about who I am organism questioned about and about whom I am sure enough not free to answer just what I like at the effect because I am not the mortal that the civil servant is describing anymore.17. The uneasy feeling leads us to realizations that I am not a definite some em remains. We have to explore deeply and probe deeply to this caper and hopefully answer this question.18. I have to recognize the fact that I am not a definite some physical structure and therefore accept the facts that there is other sense in which I am some tree trunk and that other somebodies similarly pull through.19. Marcel criticizes the copulationship that I have with myself because of the problem of how I appear to myself as a definite some em automobile trunk and not a some personify. I could be anybody who I think I could be. A master, a friend, a teacher, a servant. This parado x is in comparison to myself as a force field. It is in relation of myself as these definite characteristics are contingent.20. The questions come whether we can consider this not being a definite somebody knows. Exists in a manner that I have something to define myself, something I live for and something I live by. Definitely the answer to this question is negative. But this does not mean that I am imaginary, for it does not mean that what is not actual is imaginary.21. Now I come to ask myself. Does anything really exist? Do I know of anything to shew that I myself exist? These questions ask for a centrally significant humanity without which I cannot peradventure judge anything else to exist. We should however expound and probe more into this statement of existential indubitablity other we might have a clash with full or modified skepticism.22. correspond skepticism doubts the universe of anything. In the phenomenological level, total skepticism is meaningless. Our day to day experiences prove to us what exists and what does not. Experiences that we reflect upon further makes us aware of the existence of other people and objects. There is a clear quality of what really exists or not by dint of reflection.23. Relative skepticism on the other hand makes me ask myself if I do really exist since I am the one questioning about existence of other things I should be able to answer my own existence. The separation of I and exist in the question Do I really exist? proves that the I is never a that and also that existence is not a predicate.24. The I exist is an indubitable touchstone of experience therefore it cannot be separated. Marcel points out that I exist lies in another level. It is not something that one can infer so quickly for I exist lies in the banks of every possible current of inference. therefrom the substitution made by raw philosophers could be criticized since Sentio, ergo sum still hides a Cogito because of the ergo.25. To say that you exist cannot be separated from the fact that you are real, that is, others are aware of your existence as well, to truly exist is to manifest. With it, doubting oneself cannot be avoided and by doing so we become more aware of ourselves as likened that a chelas expressions.26. To exist and the awareness of existence cannot be separated because that is the character of the self that cannot be doubted. It is inherent to the self that he exists for himself and for others and that cannot be apart from the datum that is my body.27. The author talks about applying primary and secondary reflection on my body. first and secondary reflection means to look at my body the same way as all other bodies, subject to destruction and non privileged. It is detaching this body from the thought that is exploit.28. second-string reflection is reuniting the ideas se apart by primary reflection and that is to unite the body back with the center.29. There is difficulty in proceeding to secondary reflection without contradicting what was proposed in the primary reflection that both body and soul are distinct.30. It is a look of perspective that we proceed in reflection by considering that body and soul are distinct but interrelated. If we should reflect on what makes up my body then, we should reject the eminence that both are things.31. To refer to my body as the my that I mean it to be then, I must reject a psycho-physical parallelism belief that me and my body are mere things but sooner have an knowledge of relationship with each other. This intimacy manifests through the actual real life experiences of the body and the real thing from which we should take a crap implications from and not put ideal meanings to it. These experiences can cause us either to stomach as a master of our body or a salve to it but either way, it is the my in my body that I own it to be.32. The author relates a persons ownership of the my of my body as the same with saying that the heel is m ine for such get behind to be really mine, there must exist a positive relationship like pass judgment that I have claim and all responsibility to it and it too will go across the same positivity by responding to me.33. It cannot be argues that you are the owner of your body as you are the owner of the dog in the previous analogy but in slave very, such is not the case for the master of a slave who claims to have ownership of his slaves body but a slave cannot attend to but persist that his body is his particularly after the injustices of slavery.34. I have a responsibility to look after my body by providing for it the same as I do for my dog. But we must be aware of an upper limit of a situation that we are in, that we are now capable of dissociating ourselves from our lives saying that this body is not mine or looking after this body is not my responsibility.35. My body is mine to a point where I am capable of restrainling it like your dogs obedience, but there is this time where an inner limit has to be considered as in the case of illness where you dont have the same control of your body as you used to have. This is uttered in the phrase I am no longer myself.36. The likeness of my dog as well as other objects that are mine is distinct from the spatio-terminal being that I am but here exists a link amidst us that we could be associated with each other.37. There must be a link between me and my body from which is the means for me to relate all other ownerships and at every superstar ownership that there is. There is also that desire to personally experience that my body is mine.38. To own something requires oneself to claim it and take headache of it , therefore some one who owns things cannot be reduces to a dematerialized ego who cannot claim nor anxiety for something.39. Another observation made that when I become too attached with what I possess, it tends to become a part of my body. And when such possessions are threatened like in the case of being lost, it feels as if my body has also been affected.40. The strength of possession is as reliant with how join you are with your body, but as of external possessions, when they get lost. it leaves the owner at vulnerable state cause being affected with the loss loss him to want more to possess things that are not identical or that do not define him, most especially, a person from which the very idea cannot be owned.41. The link between me and my body cannot be asserted to be independent from each other but once that link breaks as by means of death, no experience could ever tell us now what we can still become.42. looking at at the previous situation at a different view by means of secondary reflection.43. My body can be thought of as being an puppet from which I can act what I intend to manifest myself into the world, this requires us to think what being an instrument would imply and under that conditions would that be.44. An instrument could be mute as something that would increase the efficiency of an existing power that is present in the person using the instrument like an ocular apparatus for seeing. Therefore my body can be seen as a united body with a group of powers.45. I have to understand that my body is mine to avoid narrowing my body as an object. Also that I am my body is an instrument, an extension of another bodys powers. Such infinite reveres could be avoided by claiming my body as mine and not an instrument.46. In claiming that I am my body, bearing must be observed so as not to reduce me as an object but rather as a subject, a being that has a relationship. Sympathetic meditation was a term used by Marcel to set forth how my body was at first in accordance with my feelings.47. Using my body to feel mu body is using it as an instrument and it has been described in the previous song that my body should not be reduce to an apparatus and in this case just to view my feelings.48. Marcel ends it by introducing the query to feelin gs that in doing so we do not begin with searching for explanations but rather look into how we get to feel in an everyday set up and how we playact it.