Category: Suffering

Introduction

The problem is stated unambiguously, it is easy to identify, and it builds on a cogent and persuasive argument for the new study. Additionally, the problem has significance for nursing as it addresses issues that nurses face in their day-to-day care activities. There is also a good match between the research problem on the one hand and the paradigm, tradition, and methods on the other. The research questions are explicitly stated  the author gives a sub-section titled Research Questions and clearly states all the questions that the study seeks to answer (Filhour, 2017). The questions are consistent with the studys philosophical basis and ideological orientation.

The author gives a brief but concise literature review under the background section summarizing the existing body of knowledge related to the problem of interest. The literature review provides a solid basis for the new study by outlining its significance to the nursing profession. Key concepts are adequately defined conceptually, the ideological orientation, which is appropriate for the problem made explicit.

Method

Appropriate procedures were used to safeguard the participants rights by obtaining their consent before taking part in the study. The study was subject to external review thus approval was given by the institutional board review of the designated level 1 trauma academic center and the associated university where the researcher was a student was a doctorate student. However, the nature of the study did not involve any form of intervention and thus there was no need to design it in a way that minimizes risks while maximizing benefits to participants. The identified research tradition is congruent with the methods used to collect and analyze data.

Additionally, an adequate amount of time was spent with the participants as interviews took between 50 and 75 minutes. The design unfolded in the field thus giving the researcher the opportunity to capitalize on early understandings by allowing the participants to tell stories in their own words. This aspect gave the design the reflexivity needed to probe any underlying complex issues, seek clarification, and obtain sensitive information. The researcher also ensured an adequate number of contacts with study participants by providing questions a few days before the interview, which gave the respondents adequate time to organize their thoughts.

The population of interest was adequately described as suffering males following blunt trauma. The setting and sample were described in sufficient detail for the reader to understand what the process entailed. The approach used to recruit participants was appropriate as data was obtained from the medicals trauma center registry to identify potential participants. In addition, the best sampling was used to enhance information richness and address the needs of the study. Similarly, the sample size of 17 participants was adequate as data saturation was achieved at that size.

Data gathering methods were appropriate using interviews and open-ended questions. However, data were not gathered through two or more methods and thus triangulation may not have been achieved. The researchers asked the right questions and recordings were made appropriately using digital audio recordings. A sufficient amount of data was gathered given that the interviews lasted for over an hour. Additionally, the data were of sufficient depth and richness due to the open-ended questions used and the aspect of allowing participants to respond in their own words.

The data collection and recording procedures are adequately described and they appear appropriate. The data were also collected in a manner that minimized bias or behavioral distortion by excluding participants who could not speak fluently in English given the phenomenological nature of the study. In addition, the person collecting the data was appropriately trained given that he was a doctorate student. Different methods were used to enhance the trustworthiness of the data (and analysis) and the description of those methods was adequate. Similarly, various appropriate and sufficient methods were used to enhance credibility. The researcher also documented research procedures and decision processes sufficiently hence, the findings are auditable and confirmable.

Results

Data management and analysis methods were sufficiently described and the analysis strategy was compatible with the research tradition, the nature, and type of data gathered. The analysis yielded an appropriate product in the form of thematic patterns. The analytic procedures suggested the possibility of bias and thus after analysis, the participants were asked to validate the identified themes. The findings were effectively summarized with supporting arguments and the themes generated adequately captured the meaning of data. Additionally, it appears that the researcher satisfactorily conceptualized the themes in the data. The analysis yielded an insightful and meaningful picture of the phenomenon under investigation. The themes are logically connected to each other to form a convincing and integrated whole. Figures and tables were used effectively to summarize conceptualizations and themes were linked to the conceptual framework cogently.

Discussion

The findings are interpreted within an appropriate frame of reference and within the context of prior studies. However, the studys limitations are not mentioned and the report does not address the issue of the transferability of the findings. Nevertheless, the researcher discusses the implications of the study for clinical practice and the implications are reasonable and complete.

Global Issues

The report is well written, organized, and sufficiently detailed for critical analysis. The description of the methods, findings, and interpretations is sufficiently rich and vivid. The researchers clinical qualifications and experience are not mentioned but the studys findings appear to be trustworthy and thus I have confidence in the truth-value of the results. Finally, the study contributes meaningful evidence that can be used in nursing practice.

Reference

Filhour, L. D. (2017). The lived experience of suffering of males after blunt trauma: A phenomenological study. Journal of Trauma Nursing, 24(3), 193-202.

Introduction

The purpose of this paper is to provide a summary of the fourth chapter of the book Fresh Fruit, Broken Bodies by Seth Holmes. This is arguably the most prominent part of the publication, as it depicts the suffering that laborers endure every day. The story is exceptionally shocking because it is set in relatively recent times and shows the harsh reality of modern fieldwork.

Main body

The author explores the idea of the violence continuum by separating it into three components, each represented by a separate character. The people portrayed in this work are Triqui strawberry pickers, whom the author came to know well, Abelino, Crescencio, and Bernardo (Holmes and Bourgois 90). These examples are valuable, as they are linked to a problem that affects a large number of poor people.

Each of the workers has sustained an injury that corresponds to a particular manifestation of the violence continuum. Abelino has injured his knee while working in the fields and was ignored by his supervisor. This was a direct result of the discriminatory practices that left him the option but to work on this particularly traumatic labor position (Holmes and Bourgois 94). Crescencio has been having headaches for seven years, and the author concluded that they were caused by racist treatment (Holmes and Bourgois 98). Finally, Bernardos Stomach pain from direct political violence has been worsened by the tough work conditions (Holmes and Bourgois 110). All three cases presented here are examples of structural violence.

Conclusion

Unfortunately, it appears that the exploitation of people from certain ethnic backgrounds is the backbone of the agricultural industry. It is unacceptable that human beings can be forced to work so hard their bodies begin to break. The author shows this problem in an objective manner; he supports his claims with his own experience and the words of the systems victims, leaving no place for doubt.

References

Holmes, Seth, and Philippe Bourgois. How the Poor Suffer. Fresh Fruit, Broken Bodies: Migrant Farmworkers in the United States, University of California Press, 2013, pp. 88110.

The story of Joseph, son of Jacob, is told in the book of Genesis from chapters 37 to 50. As a young man, Joseph was Jacobs favorite son because of many reasons. He was born when Joseph was advanced in age and did not expect another child. He was obedient and Jacob had a feeling that he was destined for greatness (Starr, 2018). The father did not hide his immense love for the son and he showered him with many gifts, something that did not please the other brothers. Josephs dreams also bothered his siblings much (Genesis 37:2, New International Version). The idea that their second youngest brother, out of the 12 boys, would become their master was something they could not accept. The fact that the first ten brothers did not share the same mother as Joseph and her youngest brother Benjamin only worsened the hatred that the elder brothers felt for him. The worst thing was that Joseph never realized that his brothers hated him. He loved and cared for all of his brothers. His suffering started when his father sent him to the fields to check on his brothers. When the elder brothers saw him, they decided to kill him as a way of ensuring that they do not become his servants. The goal of this research paper is to discuss the sufferings of Joseph, son of Jacob.

Discussion

The tribulations that Joseph went through started on the day that his father sent him to his brothers who were in the wilderness, herding their cattle. According to Hillman (2017), when the ten elder brothers saw Joseph coming towards them, they quickly made a plan to kill him and blame wild animals for his death. They were keen on ensuring that his dreams of becoming their master do not come to fruition. Reuben, Jacobs eldest son, was concerned about the decision that his younger brothers had made of killing Joseph. He knew that their father would hold him personally responsible for the death (Evans, 2017). As such, he came up with a trick that would help to spare the life of his fathers favorite son. He convinced the brothers that instead of staining their hands with their brothers blood, they should through him into a cistern where he would starve to death or be eaten by wild animals. His in the intended back, rescue his brother Joseph and take him home to their father.

When Joseph reached where his brothers were, he was shocked to learn about the level of animosity that they had towards him. He was astonished when they took off his clothes and threw him to the cistern. He realized that the brothers had every intention of killing him. According to Ray (2016), one always goes through emotional pain when they feel betrayed by people close to them. The emotional torture is often even greater when the betrayal comes at a time when one is trying to help the person who they thought was a friend but turns out to be an enemy. Joseph went through such intense emotional pain as he sat in the cistern, wondering about the next action that the brothers would take. They had not inflicted any physical harm on him, but they had demonstrated that they were capable and willing to kill him.

Judah, one of the ten elder brothers of Joseph, saw a caravan of Ishmaelite from Gilead (Genesis 38:6, New International Version). The brothers made a quick decision to sell their brother to the merchant as a slave instead of killing him. The eldest brother, Reuben was not aware of the decision, and therefore, he could not save his brother from being sold to slavery. He was taken to Egypt, as a servant to Potiphar, who was a captain in the army of Pharaoh (Starr, 2018). As the favorite son of Jacob, Joseph was used to llivingwith affluence. His father was a rich man, and he showered him with many gifts. Most of the hard work would be done by servants and sometimes the elder brothers. However, that changed when he became a slave in Egypt. The emotional torture was now accompanied by physical strain and pain.

His commitment to work, respect, and level of intelligence made Potiphar, his Egyptian master, promote him to the position of house superintendent where he would become the head of all other slaves in that household. The promotion brought hope for Joseph at a time when he was struggling in a foreign land and missed being with his parents and other siblings. However, the happiness and the new position did not last long. Zuleika, the wife of Potiphar, was romantically attracted to him and wanted to be intimate with him (Evans, 2017). However, Joseph considered such an act a betrayal to his master who had trusted him with the management of the house. He turned down her advances, an act that infuriated Zuleika. She accused him of trying to rape her. The husband was furious when he heard about the accusation and sent Joseph to jail.

The situation was getting worse for Joseph in Egypt. He was no longer a slave in the foreign land, but a prisoner who had to spend time with criminals. According to Hillman (2017), when one is jailed for crimes they committed, there is always a feeling that they somehow deserve the punishment because of their actions. However, when one is falsely accused of something they did not do, it becomes an emotional torture. Joseph decided to be respectful of his master and avoided fornicating with his wife. However, just like the respect and love that he had for his brothers, which landed him into slavery, the respect he had for the master landed him in jail. His attempt to explain to the master what had happened was fruitless because Potiphar believed his wife. Even in prison, he remained respectful and industrious. He was promoted to be in charge of other prisoners. He concealed his pain and remained friendly with all the other prisoners in the jail.

Joseph found favor in most of the people he interacted with. About 2 years later, he gained the favor of Pharaoh, after interpreting a dream that the Egyptian ruler had had. He was promoted to the highest rank in Pharaohs cabinet and assigned the role of overseeing mass production and storage of grains in anticipation of drought and famine. He was also given a wife to ensure that he would lead a normal life in this foreign land. However, Joseph still longed to be with his family back in Canaan. He wanted to know about his father, who he loved so much. The bible records that Joseph wept when he saw his brothers. Joseph was able to overcome his suffering, and his dream about his entire family bowing at him became true when Jacob moved to Egypt with his entire family (Genesis 46:4, New International Version). After many years of physical and emotional pain, joy came at last when he was reunited with every member of the family.

The Character Analysis of Joseph

The suffering and success of Joseph demonstrated unique traits, some of which led to his misery while others enabled him to gain favor before his superiors. One of the traits was honesty. Joseph was an honest man and he felt that it would be fine to share with his family the dreams he had. The honesty earned him love and admiration from the father, but his brothers hated him (Starr, 2018). The story also demonstrates that Joseph was a loyal and obedient person. When his father sent him to his brothers, he did not question him. He did as he was told because he was a loyal son. The story shows that Joseph was too trusting (Hillman, 2017). He never suspected that his brothers would plan anything against him and that is why he went to the wilderness to check on them as was directed by the father.

Joseph was a loyal man, especially to his father and his Egyptian masters. When he was promoted to the position of house superintendent at Potiphars house, he demonstrated his loyalty to the master when he rejected the advances of his wife. He believed that doing so would be a sign of betrayal to a master who had favored him with that position. His action also showed that he was not an adulterous man. He respected the master and his wife and would not do anything to harm them (Evans, 2017). He went to prison because of that virtue. The story also demonstrates that Joseph was an industrious person who knew how to coordinate activities. His promotion at Potiphars house, in prison, and by Pharaoh demonstrates his dedication and leadership skills.

Joseph is portrayed as a person who is always willing to forgive others who wronged him. He was sad when his brothers tried to kill him. Their decision to sell him into slavery was just as bad as their plot to kill him. However, he did not hold the grudge against any of them. When they went to Egypt to buy grains, he had a perfect opportunity to take revenge, but he did not do it (Genesis 41:3, New International Version). Instead, he embraced them, provided for them, and allowed them to settle in Egypt to share in his glory as a ruler of the land. Scott (2017) believes that such virtues are critical in enabling one to achieve career success.

Conclusion

The story of Joseph demonstrates the significance of being a morally upright person despite the challenges that one may face. Sometimes it may be easy and tempting to take the easiest but unethical route when solving a problem. Joseph could have given in to the demands of Zuleika and her husband, Josephs master, would not have known. He would not have gone through the pain of going to prison as he did. After all, the punishment would have been the same because he went to prison anyway, and for a worse crime of rape. However, he was a righteous man and remained ethical at all times. His righteous, committed, forgiving, and dedicated nature saw him become the second-highest ruler of Egypt.

References

1. Evans, T. (2017). Detours: The unpredictable path to your destiny. B & H Publishing Group.
2. Hillman, O. (2017). The Joseph calling: 6 stages to understand, navigat, and fulfill your purpose. Broad Street Publishing Group LLC.
3. Ray, M. A. (2016). Transcultural caring dynamics in nursing and health care. F.A. Davis Company.
4. Scott, P. A. (Ed.). (2017). Key concepts and issues in nursing ethics. Springer.
5. Starr, B. (2018). Venerations and navigations of Eliza Allen Starr. Lulu Com.

The nature of evil

No matter what an optimist a person may be, the surrounding reality is not always the merriest place for living. No matter what religious beliefs an individual has, everyone during his life bears the burden of suffering and faces evil. It is useless to deny the realness of evil. Practically for all the people the existence of evil is indubitable.

Sometimes evil seems to be the result of the wrong actions of other people, but not of ours. It is quite natural that a person wants to make himself safe from other peoples mistakes and to punish them for the incorrect actions. Nevertheless, we are all the members of one big family and we carry the burdens of each other. We do not realize in a full manner our connection with the whole humanity. Moreover, with the development of the society and the technologies there appear the more devious means of a suffering infliction.

The problem of evil and suffering

The nature of good and evil has been always a point of the special interest of thinkers and theologians. Since ancient times in the interpretation of these two notions, there were the materialistic and idealistic tendencies. According to the first approach, the nature of good and evil was associated with human desires and ambitions, with human needs and interests, with enjoinment and suffering and with fortune and misfortune. The second one identified the notion of good and evil from the point of view of the divine decree and the spirit, or from the point of view of the deviations from them. In both interpretations, good and evil are viewed in their relations with an individual. In the attempts to conceive the nature off evil, the philosophical thought dealt with the human nature.

The importance of the problem of evil and suffering is explained by its universal nature. Every person, no matter whether he is a righteous or a sinner, faces evil in his daily living. Moreover, the mere fact of the existing of suffering is often used by the atheists as the argument for the God denial.

Christian response to the problem

Is it possible for the Christians, who are convinced that God exists, to admit the existence of evil and suffering simultaneously with the existence of God?

On the one hand, it is said that everything in the world has been created by omnibenevolent God. It follows thence that God has been also the creator of evil. And it is God who is responsible for it. If God, having created evil, is responsible for it that means He is evil God. The supposition that evil has been created not by God, but by something else means the existence of another power that is mightier than God is. This statement contradicts the mere idea of God. It is rather difficult to answer all these questions. At the same time in the Bible, the questions of evil and suffering are not neglected, and these problems do not contravene the idea of omnibenevolent and almighty God.

Watching the injustice of the existing world, sometimes there is the question why God permits the suffering of the innocent people. This complicated question has no a simple answer. First of all we should always realize the fact that God has created human being as a perfect creature. Every individual was not designed as an evil person. At the same time He, having created a person after the image and likeness of God, has given us the ability to obey or not to obey His will (Cozzi, 1999).

If a man had obeyed to God, the problem of evil and suffering would never exist. In such a case, a person would live in harmony with God enjoying the world created by Him. God has predetermined precisely this fortune for a human being. But a person disobeyed to the Gods wishes. Therefore, we should always remember that it is not a God, but a person who is responsible for a sin.

It is obvious that God was able to create such a human being who would be incapable to sin. But in such a case a person would lose his individuality. If He wanted God would eradicate the evil, but being the Perfect Creature he would do it in a perfect manner, destroying all the sinners in the world. Being the most merciful in His love to His children God cannot allow such a sacrifice (Tooley,2015).

The consolation for those who are at a loss

Sometimes a person, being distressed by the great personal loss, complains that God is too unfair to him or her. It is said that God gives us only those hardships that we are able to overcome.

It is the universal truth that the ways of God are inscrutable and it is impossible for us to understand His designs.

The existence of absolutes

According to Bible, right and wrong, evil and suffering are absolutes that are unreservedly defined by God (What does the Bible say about absolutes?, 2012). The recognition of the existence of evil and suffering leads to the recognition of absolutes. If there exists a recognized notion of evil then a standard of the measurement of this notion must exist. God has given us the understanding of good and evil and the ability to distinguish between them.

The importance of the Christian approach to evil and suffering is that it gives not only the theoretical justification of it, but it also teaches how to tussle with evil. The resolution of the problem of evil and suffering lies in the atonement.

Reference List

Cozzi, L. (1999). The problem of evil  a Biblical Theodicy: if God is great and God is good, then why would He allow evil to exist? Web.

Tooley, M. (2015). The Problem of Evil. Web.

What does the Bible say about absolutes? (2012). Web.

The first introductory chapter begins with an emphasis on the encounter of the West and East. For the majority of history, Buddhism was solely spread in Asia, but the current technological and political connectedness of the East and West makes Buddhism a globally impactful religion, which requires tailoring in accordance with the spiritual needs of the international community. It should be noted that Buddhism is one of the three largest religions of the world, which was large enough to become a core pillar of the Ashoka empire. However, unlike Christianity and Islam, it did not spread by the sword but rather by subversion of other religions. However, such adaptability was not always beneficial for the religion.

When it comes to the place of Buddhism in the modern world, the biggest threats are consumerism and psychology. In other words, Dharma can become a mere form of therapy, whereas the religions traditional ritual can change to cater to consumeristic needs through superficial trips towards enlightenment. The current state of the world, including the West, is problematic due to the lack of proper leadership, unity, structure, and moral compass. One example of such a problem is spiritual materialism, where Buddhists do not follow the prescribed path but rather gain merits through the support of the monks. The relaxed approach to rules by many Buddhists complicates its potential to address the problems of the West. The core Buddhist beliefs support the global movement for peace, social justice, and non-violence through means of spiritual practice.

The following chapter primarily focuses on the fundamental Buddhist concept of suffering. There are four noble truths of the given religion, where the first one, Dukkha, involves ones liberation from craving, which is a source of suffering. There are many manifestations of Dukkha, such as physical separation, impermanence, and self-delusion. Although similar ideas are present in modern psychology, Buddhism is still distinct because it emphasizes that ego-self, even a well-adjusted one, is always under the influence of Dukkha. Another difference lies in the notion that the sense of self is an illusion based on habitual perception, acting, thinking, and feeling, and thus self can be both deconstructed and reconstructed. Behind the sense of self, which is essentially a mask, there is nothingness as a cause of discomfort. Another issue is repression on an uncomfortable sense of unreality, which is also mostly shifted from ones consciousness. The given emptiness is interpreted on the basis of the society one lives in, where, for example, American society translates it into a problem of not having money. Search for fame is also driven by this sense of emptiness and discomfort.

It is important to reduce Dukkha by shifting from delusion, ill will, and greed towards wisdom, loving-kindness, and generosity. Karma is a real force, which is logical since the previously mentioned problematic intentions lead to an excessive focus on the unreal self. Therefore, such a person suffers and is unable to reduce his or her Dukkha. However, the most important objective of Buddhism is awakening, which involves confronting the emptiness and void. Meditation, if done properly, is an uncomfortable experience because a meditator is forcing himself or herself to face the nothingness. However, with practice and effort, one can achieve awakening through meditation, and thus, Dukkhas impact becomes even less significant. The spiritual path is comprised of both reconstruction and deconstruction of ones sense of self, and these two reinforce each other by bringing more awareness and mindfulness.

Introduction

William Rowe is a philosopher who wrote extensively on the ethical issues concerned with suffering. He argued that it is unlikely that all critical cases of intense human and animal suffering bring about the greater good. It is possible to agree with the philosopher that suffering cannot obviously lead to good for living beings.

Discussion

Even though there is some potential for physical and mental or spiritual development during the process of overcoming suffering, it is unlikely that all suffering will eventually lead to the greater good. Rowe believed that there are a number of factors that need to be taken into account when trying to determine whether or not a particular instance of suffering is worth experiencing. Both the ethical and religious perspectives have to be taken into account when deciding on the justification for suffering. Another point frequently referred to when discussing Rowes works is the possibility of achieving the good of an omnipotent being without allowing people to suffer. Rowe (1991) made this argument when explaining his views on atheism. However, one cannot agree that if all sufferings lead to greater good, an omnipotent, omniscient being could not have achieved <&> those goods without permitting the instances of suffering causing them (Rowe, 1991, p. 69). According to Rowe, even if evil does exist, it does not necessarily prove the existence of God. If the discussed statement is correct, then it is reasonable to conclude that God as the omniscient being does not exist.

Conclusion

This argument presents a challenge to the theodicy or the defense of Gods goodness and power in light of evil. Also, it raises questions about the nature of evil and the purpose of suffering, but it seems to be convincing with reference to the ethical role of suffering in peoples lives.

References

Rowe, W. L. (1991). Philosophy of religion. Philosophical Perspectives, 5, 6988. Web.

Are We Obligated to Prevent Suffering?

It could be hardly doubted that Buddhism as a philosophy and religion had a significant impact on the development of Western moral and ethical conceptions (Garfield et al. 293). It is also possible to notice that such influence became more apparent since the 19th century and to the present day due to the growing interest in Eastern culture. Concerning the essential aspects of the Buddhist philosophy, it should be noted that one of the most important concepts is suffering since the Buddha considered it to be the first noble truth of his dharma (Garfield et al. 295). Siderits observes Z
ntidevas argument, which states the obligatory nature of the prevention of suffering. This paper aims to discuss this assumption, employing arguments in favor of the mentioned duty as well as the reasons against it, to conclude which reason is stronger.

First of all, it is essential to dwelling more profoundly upon the assumption, which serves as a starting point for the discussion. In the second part of the lecture, Siderits states that Buddhism shares one significant point with other Indian philosophies, which is that benevolence is instrumentally valuable in the pursuit of liberation (98). However, the Buddhists also assume the concept of non-self to be a central part of their religion. Concerning the question of suffering, the following argument is formulated by Z
ntideva: suffering is ownerless since there is no self to possess it or be the direct source of it since suffering has to be prevented, it should be stopped by everyone without exceptions (Siderits 98). This assumption represents a significantly complicated moral and ethical issue for the people who grew up in the Western culture. Therefore, several interpretations of this problem could be proposed.

In general, it is possible to suggest that the mentioned view can be accepted since suffering is not right or pleasant by its nature and thus it should be stopped. This reason is more than evident when it is applied to a particular person because very few people would be satisfied with personal suffering. Concerning the distress and pain of other people, it is possible to observe that Z
ntidevas argument is also applicable since the obligation to help the ones who are in misery is inherent in the Western culture, which is based on Christianity. Additionally, the acceptance of the given assumption significantly influenced the development of moral psychology as a science since it provides a profound insight on the interdependence between the fear of annihilation of self and the persons ethical choices (Garfield et al. 302).

Nevertheless, it is also possible to provide reasons against the given point of view. First of all, the suffering of a different kind is not equivalent to its significance. In Western culture, the pain of a child and the pain of an animal could not be treated in the same way due to inherent moral instincts. Secondly, it could be argued that in some cases (for example, surgery operations or giving birth) the pain is inevitable and is often a sign of recovery.

In conclusion, it should be noted that arguments in favor of the assumption under consideration appear to be stronger. However, it should be mentioned that the principle of suffering prevention as a duty of every person does not apply to Western culture and ethics to the full extent. Overall, one can assume that the principle is highly beneficial, but it should be used with discretion.

Works Cited

Garfield, Jay L., et al. Ego, Egoism and the Impact of Religion on Ethical Experience: What a Paradoxical Consequence of Buddhist Culture Tells Us about Moral Psychology. The Journal of Ethics, vol. 19, 2015, pp. 293-304.

Siderits, Mark. Freedom, Caring and Buddhist Philosophy. Contemporary Buddhism, vol. 6, no. 2, 2005, pp. 87-116.

In this paper, I will protect the statement made by Schopenhauer in the essay On the Suffering of the World that good is a negative quality of life from the objection that there are pleasures in life that are more than the simple absence of pain and discomfort.

In his essay On the Suffering of the World Arthur Schopenhauer states: It is the good which is negative; in other words, happiness and satisfaction always imply some desire fulfilled, some state of pain brought to an end (Schopenhauer 7). This claim means that the evil is a positive force. The state of a person is determined by either presence or absence of evil in their life. All of the human passions and pleasures are defined by the struggle to avoid simple physical pains and fulfill the basic requirements of our bodies. The philosopher argues that despite the human mind being complex and capable of interpreting and recording the previous experiences, people are extremely simple in their nature. We look for food, clothing, a place to live, and satisfaction of our sexual desires.

So the human life is defined by these basic imperatives. We are able to experience complex emotions due to our capability to remember and foresee events. All of those thoughts are linked to the needs of our lives, and we are entirely driven by them. And all needs can be summarized by the desire to avoid suffering. Thus, Schopenhauer claims that the life is defined by the evil which makes its own existence felt and all good is nothing more than the satisfaction of avoiding the evil. Being a pessimist, the philosopher denied any bright side to the world. In his opinion, people exist to suffer, and death is the only way to be released from the constant discontent, interrupted by brief satisfaction.

That statement can be contested by the claim that not all pleasures in life can be defined by the avoidance of suffering or fulfillment of a certain need. The most evident example would be the human creativity. Men are elevated by writing, painting, building and other acts of creation. Most artists describe the immense satisfaction of completing a piece of work and perceiving the result of their labor. There seems to be no connection between the acts of creation and any basic needs of the human nature. If the artist is not driven by the need to earn money, what can be the reason to create art, but the wish to experience the true positive pleasure not defined by the avoidance of suffering? Not to mention, many artists describe true exaltation they feel after their work is complete.

They claim it is not the same as satisfying your basic needs. Whether one chooses to believe them or not, the source of their happiness can hardly be linked to the physical needs. Another example is sports. If you are playing football on your days of you are clearly not doing it to provide for yourself or avoid any possible misfortune. The pleasure of competing, just like the pleasure of creating art seems to be pure, unrelated to the suffering. It can be assumed that all pleasures are similar in nature. Thus, all pleasures are pure and unrelated to the avoidance of suffering. And the pleasures definitely can be described as a force of good. By extrapolation, it can be concluded that all good cannot be described by the absence of evil. This must mean that Schopenhauer is mistaken, and the good is indeed the positive force in the world. The evil is then nothing more than the absence of good and cannot be described as the essence of our existence.

While this argument seems solid, Schopenhauer can easily discard it. He writes If at any moment Time stays his hand, it is only when we are delivered over to the misery of boredom (Schopenhauer 8). The pleasures of creation and competition might seem pure at the first glance, but the philosopher reveals them to be negative in nature. By participating in such activities, we simply avoid boredom  one of the evils of the world. Sometimes, people have the time they do not have to spend struggling to fulfill their basic needs. But at those times, we are beset by boredom. Without something to busy ourselves at those times, we would go mad just like people in the perfect world without needs or struggles. To avoid the boredom, people engage in art, sports, and games. All of those things help them feel busy. Completing their work or winning a competition allows them to escape the feeling of futility of their existence. Thus, all of those seemingly pure pleasures are nothing more than the absence of the feelings of emptiness and boredom. By disproving the primary argument, the philosopher makes the extrapolation invalid. It can be concluded that happiness and satisfaction are never positive. Thus, Schopenhauer is correct, and no good or pleasurable thing in this world has any substance without the evil that it denies.

Works Cited

Schopenhauer, Arthur. Studies in Pessimism, New York, NY: Cosimo Classics, 2007. Print.

What is social structure?

Social structure is the distinctive, stable arrangement of institutions whereby human beings in a society interact and live together. Social structure is often treated together with the concept of social change, which deals with the forces that change the social structure and the organization of society. There are many inequalities deeply woven into the very fabric of a society. They can be observed across institutions such as legal, educational, business, government and health care systems, and much more. Inequalities occur because of the unequal distribution of political and economic power. For example, as a black woman in America, my people have been historically denied access to well-paying jobs, entrance into elite educational institutions, and wealthy neighborhoods. At the same time, whites have accumulated wealth, education and prestigious jobs that were systematically blocked for blacks. Such societal limitations sometimes continue for centuries, with strong structures being built, reinforcing political and economic power. A vast majority of social structures or institutions also even harm impoverished communities by preventing them from meeting their basic needs; these institutions strip away what they are and deprive them of what they want to be. This is a disadvantage to individuals, leading one to feel invisible and unheard. Not only is society capable of harming the people of its community, it can also cause suffering to an individual.

What would you consider suffering in a society?

As Farmer did his research in Haiti, he sought for that answer. He traveled to Haiti, where political and economic forces have encountered a rise in AIDS, and other infectious diseases. In recent years, violence has been added to the worst poverty in the hemisphere; one learns a great deal about suffering. The author describes when he got up in the morning he observed a young window with four children fighting for food, wood, and even water. These are conditions felt like war and was tragic that many encounter this suffering that is currently occurring each and every day. Unfortunately, life expectancy at birth is less than fifty years, in large part because as many as two of every ten infants die before their first birthday. Tuberculosis is the leading cause of death among adults; among children, diarrheal disease, ravage the undernourished. Some of the biographies written illustrate some of the mechanisms through which large-scale social factors crystallize into the sharp and hard surfaces of individual suffering.

In the reading, “What’s Debt Got to Do With It?” the author states “Citizens in poor urban neighborhoods find it increasingly difficult to get to a bank. Even if there are local bank, residents often cannot afford its minimum balance requirements, fees for checks, or high-bounced check penalties”, (Williams 2001: 86). Society has structured low income families to be stuck in a position where it is difficult to get to a bank, and even if they did attend a local bank, there are fees for everything they need to get. This is related to the article“On suffering and Structural Violence” because this is the same concept and it reflects the same aspects of how society sets one up to fail. Just as I expressed, being a black woman in America comes with hardships; low poverty families have hardships and Williams expresses that throughout his article as well.

In conclusion, we need to be aware of the discriminatory nature of society as a whole. Some societies set one up to fail or conflict/harm on an individual. That is, unfortunately, the way the world works. This article has opened up my mind and allowed me to see things in a fresh view, different from what I was seeing them before. I have a new perspective on the world and how a community can be effected on structural violence and suffering. There needs to be more education on structural violence and suffering at a young age so we are able to view the world as is and grow up to be in a different bubble that society puts us in. Many people are affected by this and that leads them to be disadvantaged by political, legal, economic or cultural traditions. Word count (698)

Suffering as we know it is an emotional agony that runs deeper than physical pain. All through the world almost every living individual will endure suffering in any event at least once in their life. When there is joy, there is pain waiting to happen and as humans we try to avoid the pain. People are constantly looked with hardships throughout their life, and alongside those hardships come emotional distress and torment. Humans endeavor to comprehend the reasoning for suffering, the delivering agony and stress that they must persevere. As humans we will continue to question the meaning behind suffering. I’ve explored to get a better insight on the meaning of suffering through Soren Kierkegaard’s philosophies and the story of Job.

Soren Kierkegaard was a Danish philosopher in the 1800’s and his outlook regarding human suffering and why it exists can be compared to the religion of Christianity. Kierkegaard rather than avoiding or denying suffering, you must be willing to confront it and investigate it. Kierkegaard regards we suffer in these ways only because we have some awareness that we are spiritual beings who are related to God, and that in many ways we fail to be true to this religious relationship. Kierkegaard suggests that when we’re not faithful to our God-relationship, we are unfaithful to ourselves. He suggests that we tend to lose ourselves and this loss, together with the suffering it brings. He also suggests that our tendency to lose ourselves is bound up with a tendency to avoid suffering, to ignore our spiritual being and instead let ourselves be consumed by ‘the world’. In Kierkegaard’s view, this strategy of avoidance is doomed to fail, because we are spiritual beings, and our very evasiveness only confirms this fact. Kierkegaard’s emphasis on the virtue of courage. Courage means confronting what one fears, instead of fleeing from it. A courageous person is prepared to suffer when one knows that this is required of them. In Fear and Trembling, for example, he praises the courage of Abraham, who did not attempt to avoid the suffering involved in taking the decision to kill his son. Kierkegaard suggests that the ethical is incommensurable with the religious, killing your own child cannot be mediated with obeying God. Therefore, Abraham had to perform a leap of faith when he obeyed God but still maintained faith that Isaac would live. In the story of Job, Job had suffered horrible things and could not find the reason why, but he still managed to remain strong didn’t change his faith towards God for he knew that he it would all make sense in the end.

Since suffering is simply unavoidable, it is a matter of responding to it in the right way. In fact, Kierkegaard suggests that by courageously confronting suffering, a person can find great content in life. Kierkegaard points out that one way of maintaining religious belief in the face of suffering is to give up hope of happiness within this life, deferring such hope to an afterlife and he acknowledges that it is possible, but not easy to relate to God in this way.

Many people regard suffering as an obstacle to religious belief, they ask how we can believe that a loving, all-powerful God created a world like this one, so full of suffering. For instance, Job was a blameless and upright man, yet he suffered more than he could even fathom. Through of all Job’s torment he would question why God would allow for him to suffer so badly, he wanted to know the reason for his torture. Kierkegaard argues that the Christian’s highest and most difficult task is to endure suffering while continuing to believe that one is loved by God that God cares about the smallest details of their life and to regard this painful, difficult life as a gift from a loving God.

Maybe we suffer because God wants to test us on his faith and love towards him. It could be possible to love others and not suffer for them, but if we are not wiling to suffer for them do we really love them? It difficult to understand why God would allow us to suffer. We as humans will always question “why do I have to suffer?” Maybe we hope that, if we can understand why we suffer, we might be able to lessen the pain. The complex nature of human suffering is difficult to get a grasp on due to its infinite forms, which makes it hard to escape from.