Reality, Being, and Existence: A Philosophical Inquiry
Being and Becoming
In a narrow sense, reality is considered to be whatever we experience (foulbrood, atoms, planets). In a broad sense, reality is considered to include not only material beings and the observable realities of science but also subjective experiences that we know intimately (feelings, beliefs, ideas). Heraclitus of Ephesus believed that the secret of reality lies in eternal becoming; he did not believe that reality is immutable.
Reality and Appearance
Reality is the set of all beings and objects that have existence in themselves, independently of a subject perceiving them. Appearance is how reality manifests or is perceived by subjects.
Being and Nothingness
Being is what exists, what has reality. Nothingness is the negation of being and, therefore, is not; it does not exist or have reality. It is a pseudo-idea. According to Henri Bergson, nothingness is a meaningless term because it cannot even be imagined or thought of logically. However, we can use the word ‘nothing’ in language.
Spiritual and Material
Spiritualism encompasses thinkers who argue that underlying the material reality we experience, there is a spiritual reality that gives it meaning. Materialism includes philosophers who deny the existence of realities of a spiritual nature.
Pain
We refer to physical pain when we talk about toothache, for example. Pain includes varied sensations of duration and intensity, but they all have a strong physical component. Spiritual or vital pain is an experience of sorrow or anguish that may be caused by many causes: separation, death, failure.
Characteristics of Pain
- Physical pain:
- Temporary or accidental cause: injury, physical blow.
- It is of a physical nature and can be located in a part of the body.
- Vital pain:
- Although temporary or accidental, the cause can usually be an attitude towards life itself.
- It is not reachable; it has no physical nature.
Schopenhauer (1788-1860)
For this philosopher, life is pain, and pain can only be avoided by giving up life itself. Influenced by Kantian philosophy, he maintains that we only know the representations of reality but not reality itself, which is hidden behind appearances. True reality is will. This will is the will to live, satisfying all our desires. Desire and will only develop for what is not, and when life is inevitably will, it is markedly painful. It becomes a constant effort to satisfy our desires. Not even the satisfaction of these desires avoids pain. The only alternative to pain is the renunciation of life; it is the remedy proposed by the ascetic life: contempt, indifference to everything.
Death
Common and Specific Aspects of Death
Common traits in human beings, animals, and plants: Death is the loss of life. It occurs when vital organs cease to function due to external or internal causes.
Specific traits: In plants and animals, death is a fact; in humans, it is a constituent part of life. The human being is conscious of their own death.
Pantheism
The Absolute is a divine reality immanent in the world. Pantheists believe in a god who is identified with the unity of all being. God and nature would be the same thing (e.g., Hinduism, Buddhism).
Theism
The Absolute is a divine reality transcendent to the world. Theists believe in a creator god of the universe who can also intervene in the events that happen. It is a personal god with qualities such as kindness, intelligence, and power (e.g., Jews, Christians).
Deism
The Absolute is a transcendent reality to the world. Deists believe in a god that is the cause and foundation of the world but does not intervene in it. It is not a personal God revealed with qualities such as kindness (e.g., Voltaire, Toland).
The Possible Existence of Evil in the World
According to Leibniz, evil is needed for the greater good. The world in which we live is the best of all possible worlds, but this optimum cannot be achieved if there is not some minor evil. This is due to the limitations of human understanding, human action, and human imperfection.