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.<\/span><\/p>\n Secret Intelligence Service<\/span><\/p>\n Brief : On the Life Worlds<\/em> of Individuals<\/span><\/p>\n .<\/span><\/p>\n The \u2018life world\u2019 is a grand theatre of objects variously arranged in space and time relative to perceiving subjects, is already-always there, and is the \u201cground\u201d for all shared human experience.<\/span><\/p>\n The life world can be thought of as the horizon of all our experiences, in the sense that it is that background on which all things appear as themselves and meaningful. The life world cannot, however, be understood in a purely static manner; it isn’t an unchangeable background, but rather a dynamic horizon in which we live, and which ‘lives with us.’<\/span><\/p>\n The reflective study of the essence of consciousness as experienced from the first-person point of view.<\/span><\/p>\n The horizon of all our experiences, in the sense that it is that background on which all things appear as themselves and meaningful. The life world cannot, however, be understood in a purely static manner; it isn’t an unchangeable background and is inter subjective, Edmund Husserl (1936-1970) we, each ‘I-the-man’ and all of us together, belong to the world as living with one another in the world; and the world is our world, valid for our consciousness as existing precisely through this \u2018living together.\u2019 We, as living in wakeful world-consciousness, are constantly active on the basis of our passive having of the world.<\/span><\/p>\n Kierkegaard and Nietzsche also considered the role of making free choices, particularly regarding fundamental values and beliefs, and how such choices change the nature and identity of the chooser.<\/span><\/p>\n Thus, the human being \u2013 through her\/his consciousness \u2013 creates her\/his own values and determines a meaning to her\/his life. Angst, – sometimes called dread, anxiety.<\/span><\/p>\n Jaspers : Way of thought by means of which man (woman too!) seeks to become her\/himself. This way of thought does not cognize objects, but elucidates and makes actual the being of the thinker, a consideration of one’s values may cause one to reconsider and change them. A consequence of this fact is that one is not only responsible for one’s actions, but also for the values one holds. This entails that a reference to common values doesn’t excuse the individual’s actions: Even though these are the values of the society the individual is part of, they are also her\/his own in the sense that she\/he could choose them to be different at any time.<\/span><\/p>\n However, to say that one is only one’s past would be to ignore a large part of reality (the present and the future) while saying that one’s past is only what one was in a way that would entirely detach it from them now. A denial of one’s own concrete past constitutes an inauthentic lifestyle .<\/span><\/p>\n The authentic act is one that is in accordance with one’s freedom.<\/span><\/p>\n Even if a person’s historicity is intimately tied up with his life world, and each person thus has a life world, this doesn’t necessarily mean that the life world is a purely individual phenomenon. In keeping with the phenomenological notion of inter subjectivity, the life world can be inter subjective even though each individual necessarily carries his own ‘personal’ life world (home world); meaning is inter subjectively accessible, and can be communicated (shared by one’s ‘home comrades’).<\/span><\/p>\n The all consuming intoxication, the powerlessness which the status is capable of achieving…removes both the will to resist and the defences there so built.<\/span><\/p>\n How we view the ‘I’ seems to colour how we view everything. Our understanding of the ‘I,’ the ego, is perhaps the first and closest lens, the first film against the cornea, through which we look at our experience and at what it means to be a human being. For Freud\u2014immersed in the dynamic tensions and counter tensions within the psyche that he believed made man unique among the animals and enabled the self-interested compromise that we call human civilization\u2014the ego is constantly buffeted by opposing forces and does its best to negotiate them all. ‘The poor ego . . . serves three severe masters and does what it can to bring their claims and demands into harmony with one another. No wonder that the ego so often fails in its task,’ he writes. Freud’s therapeutic aim was the courageous and fully conscious acknowledgment of this harsh reality of the state of man, and it was this that he felt would facilitate his highest vision of psychological health: the “transformation of neurotic misery into common unhappiness.’<\/span><\/p>\n Finding of the self, I think is an appropriate view. It is theory (Freud, Erickson, Piaget) that one revisits many of the childhood developmental stages where one has an opportunity to redefine oneself in the social world. The organised time frame.<\/span><\/p>\n Piaget’s theory contains four main concepts. The first is schemata and it involves the way a person processes and organizes previous experiences using common traits that have been perceived throughout each experience. Exposure is the second concept and it entails the way we balance new information entering our thought processes because of new events that are happening in our lives. Assimilation is the concept that deals with how we organize and use these new experiences in light of the cognitive processes already taking place (schemata) based on previous experiences. Accommodation is the fourth and final step and it explains how a person may have to change former thought processes to accommodate new stimuli (Waymire, n.d.).<\/span><\/p>\n Freud elaborated a network of theories about the many currents and crosscurrents below the surface of the human personality\u2014the conscious and unconscious; the ego, id and superego; the libidinal and aggressive drives; the Oedipus and Electra complexes; the defense mechanisms\u2014that have become inextricably interwoven in the fabric of modern thought. We now know that there is far more to the “I” than meets the eye.<\/span><\/p>\n The love relationship between the leader and the masses indicative of an; ‘idealist transformation of the conditions existing in the primitive horde.’ (Sigmund Freud) Further, it is the case that the leader of the crowd always incarnate the dreaded primitive father, the crowd always want to be dominated, is hungry for subservience.<\/span><\/p>\n Self identification to a leader, is the phenomenon of masses’ obedience. Each person connects vertically to the same ideal figure (leader) each one thus has the same self-ideal, and hence identify together in horizontal relation\u2026<\/span>
\nOne way of seeing this is to consider that what others (significant others, parents) have thought of you has shaped your destiny because you relive the relationship with them over and over again. In the adult social arena one treads within the same psycho sexual rooms built during stages of those early years.<\/span><\/p>\n