I was taught growing up that shyness (unlike modesty) is not a virtue but a defect, and that it comes from placing too high a value on yourself — a value that forbids you to risk yourself in the encounter with others. By removing the real risks from interpersonal encounters, the Facebook experience might encourage a kind of narcissism, a self-regarding posture in the midst of what should have been other-regarding friendship. In effect, there may be nothing more than the display of self, the others listed on the website counting for nothing in themselves.
Notice the power of importance that Rabbi Kalman Epstein, author of Maor VaShemesh, ascribes to unity: “The prime defense against calamity is love and unity. When there are love, unity, and friendship between each other in Israel, no calamity can come over them. …When there is bonding among them, and no separation of hearts, they have peace and quiet … and all the curses and suffering are removed by that.”
Role of Friends in Our Life Essay Example for Free
Friendship is very important to us, some of our friends may listen to us when we feel disappointed or happy, we share with our feelings each other; some others may take care of us when we are sick; some of them may live with us side by side.
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We see this everywhere in modern life, but nowhere more vividly than in the students who arrive in our colleges. These divide roughly into two kinds: those from TV-sodden homes, and those who have grown up talking. Those of the first kind tend to be reticent, inarticulate, given to aggression when under stress, unable to tell a story or express a view, and seriously hampered when it comes to taking responsibility for a task, an activity, or a relationship. Those of the second kind are the ones who step forward with ideas, who go out to their fellows, who radiate the kind of freedom and adventurousness that makes learning a pleasure and risk a challenge. Since these students have had atypical upbringings, they are prone to be subjects of mockery. But they have a head start over their TV-addled contemporaries. The latter can still be freed from their vice; university athletics, theater, music, and so on can help to marginalize TV in campus life. But in many other public or semi-public spaces, television has now become a near necessity: it flickers in the background, reassuring those who have bestowed their life on it that their life goes on.
LA Youth » Essay Contest: What do you think about friendship?
Although there is good reason to be sympathetic with Bull’s argument, as well as those original criticisms of the consumer economy made by Adorno and Horkheimer, their criticisms had the wrong target: namely, the system of capitalist production and the emerging culture industry which forms part of it. The object of Adorno and company’s scorn was the substitution of risk-free and addictive pleasures for the pleasures of understanding, freedom, and relationship. They may have been right in thinking that the culture industry has a propensity to favor the first kind of pleasure, for this kind of pleasure is easily packaged and marketed. But take away the healthy ways of growing up through relationships and the addictive pleasures will automatically take over, even where there is no culture industry to exploit them — as we witnessed in communist Europe. And, just like the theater, the media of mass culture can also be used positively (by those with critical judgment) to enhance and deepen our real sympathies. The correct response to the ills of television is not to attack those who manufacture televisions or who stock them with rubbish: it is to concentrate on the kind of education that makes it possible to take a critical approach to television, so as to demand real insight and real emotion, rather than kitsch, Disney, or porn. And the same is true for the iPod.
True Friendship Essay | Majortests
The origin of those critiques lies in an idea of Hegel’s, an idea of enduring importance that is constantly resurging in new guises, especially in the writings of psychologists concerned with mapping the contours of ordinary happiness. The idea is this: we human beings fulfill ourselves through our own free actions, and through the consciousness that these actions bring of our individual worth. But we are not free in a state of nature, nor do we, outside the world of human relations, have the kind of consciousness of self that allows us to value and intend our own fulfillment. Freedom is not reducible to the unhindered choices that even an animal might enjoy; nor is self-consciousness simply a matter of the pleasurable immersion in immediate experiences, like the rat pressing endlessly on the pleasure switch. Freedom involves an active engagement with the world, in which opposition is encountered and overcome, risks are taken and satisfactions weighed: it is, in short, an exercise of practical reason, in pursuit of goals whose value must justify the efforts needed to obtain them. Likewise, self-consciousness, in its fully realized form, involves not merely an openness to present experience, but a sense of my own existence as an individual, with plans and projects that might be fulfilled or frustrated, and with a clear conception of what I am doing, for what purpose, and with what hope of happiness.