How can self-discovery facilitate a better relationship with others?
Self-discovery plays a crucial role in personal growth and can significantly influence our relationships with others. We can better understand ourselves and how we interact with others.
This intervention focuses on providing individuals with time to reflect on themselves and their relationships. First, participants are 1) asked to choose or create a ball that represents themselves. 2) Let them put the ball into the “relationship box” and observe its movement. 3) Choose or create another ball to represent someone in their relationship 4) observe the movement of the balls 5) ask to place the “relationship box” in a location of their choice, stable place, balance plate and float on the water. Finally, give the balls and ask them to think about themself
The intervention is designed to prompt self-reflection and encourage individuals to think about their thoughts, feelings, and behaviours in a new way. Taking a few minutes each day to reflect on their mind leads to better communication and more fulfilling connections.
I hope we remind ourselves every day that our relationship is in our hands and that we are the ones who create that interaction.
The topic of the obsolescence of the human body and its implications for the question of whether the human mind can exist independently of the body has been a subject of philosophical, psychological, and spiritual discussion for centuries.
In the past, the primary use of the human body was for survival and physical labour, such as hunting and farming. However, with the advancement of technology, machines are now taking over many of these tasks. As a result, the human body is now used less for physical labour. The use of the human body may become even less necessary in the future. Human ageing also and its limitations lead us to think about the possibility that the human body is in obsolescence.
It is important to consider the concept of the obsolescence of the human body and its potential impact on our understanding of the relationship between the mind and body.
Transhumanism is the belief that we can use technology to enhance our physical and cognitive abilities and overcome the limitations of our bodies. This movement includes replacing or augmenting our bodies with technological devices, such as prosthetics, exosuits, or even brain-computer interfaces.
Kurzweil, R. (2005) argues that Singularity will be driven by the convergence of different technological fields, such as artificial intelligence, robotics, and biotechnology, and will have profound implications for our bodies and minds. He predicts that in the near future, humans will merge with machines to overcome the limitations of our bodies and achieve immortality.
While transhumanism is still in its early stages, it has the potential to greatly improve our quality of life and overcome the limitations of our bodies as our bodies are in obsolescence. There are still many ethical and practical considerations to take into account, according to Bostrom. N, we have a moral obligation to pursue human enhancement technologies, provided that they do not pose significant risks to the well-being of individuals and society, because developing superintelligent AI is a crucial issue for the future of humanity.
Savulescu, J. (2015) argues In his book” Enhancing Humanity “that transhumanism poses significant ethical challenges, including questions about what it means to be human, the impact of human enhancement on inequality and social justice, and the role of personal responsibility in a world where technological advancements are rapidly changing what is possible. Also, Fukuyama argues that the rapid advancement of biotechnology poses significant risks to our political and social order, particularly in terms of exacerbating existing inequalities and undermining human dignity.
To sum up, the obsolescence of the human body and our body and mind is a complicated matter that demands thoughtful consideration. As technology evolves, we must reflect on how these changes impact our identities as human beings and carefully weigh the ethical and practical implications. The future of humanity, whether or not we adopt the possibilities of transhumanism, is unclear, but exploring the challenges we may face is crucial.
References
Bostrom, N. (2014). Superintelligence: Paths, Dangers, Strategies. Oxford University Press.
Kurzweil, R. (2005). The Singularity is Near: When Humans Transcend Biology. Penguin.
Fukuyama, F. (2002). Our posthuman future: Consequences of the biotechnology revolution. New York: Farrar, Straus and Giroux.
Savulescu, J. (2015). Enhancing Humanity: The Philosophical Debate. Oxford University Press.
In my reflection on the box of uncertainties – first impressions, I believe that the moment of a handshake holds a significant amount of uncertainty. A handshake is not only a formal initiation of social interaction, but it also allows us to convey emotions and messages. Despite the changes brought on by the pandemic, the importance of the handshake remains. This is why I chose to create a handshake device – I wanted to capture the feeling of uncertainty that I experienced during my first impressions through a handshake. The emotions and feelings conveyed through the act of placing one’s hand in the box and handshake with something uncertain inside the box. This experience can represent the uncertainty of first impressions.
Upon deeper reflection, I realized that the uncertainty of first impressions is merely the starting point of the uncertainty in a relationship. I came to the conclusion that to understand and clear the uncertainty of first impressions truly, I needed to focus on the uncertainty of the relationship as a whole. This led me to put the concept of the relationship itself in my “box of uncertainty”. I think that by addressing and finding solutions to the uncertainty in a relationship, the uncertainty of a first impression will naturally become clearer.
It is natural for us to primarily associate relationships with romantic ones, as they tend to have the greatest impact and hold the most value in our lives. Erich Fromm(1956) argues that love and meaningful relationships play a crucial role in helping individuals fulfil their potential and find meaning in life. However, relationships encompass a wide range of connections beyond just romantic ones. Our relationships with “I” and “the real me” with friends, colleagues, and families all play a role in shaping our lives and experiences.
The uncertainty in relationships arises from a combination of factors, including the unpredictable nature of the future and the unique dynamics created by the unique individuals. This dynamic landscape of emotions, needs, and expectations can make relationships challenging, but it also gives them the depth and richness that makes them so valuable. The uncertainty of relationships is a natural part of the human experience, but by being aware of it and actively working towards finding solutions, we can create more fulfilling and satisfying connections with those around us.
Imagine a ball falling into a crystal-clear sphere and showing some movement, and then another ball joins to the place. The sphere symbolizes the boundaries and limitations that exist in all relationships; also, the space is their personal space. The two balls are constantly moving and interacting with each other, creating uncertainties. These uncertainties can range from miscommunication to conflicting expectations and the two balls colliding or drifting apart. The clear sphere provides a safe and contained environment for two individuals to interact; relationships can provide a space for individuals to work through their uncertainties and find balance.
Balance Plan test
The initial model of the box was represented by a “Balance Plan”, in which two marbles were placed on a flat surface and their movements could be observed on the tilted plate. However, this model emphasized the balance of power in relationships but miss to fully capture the complexities of the relationship. Thus, I proposed a new approach to better represent the system.
While engaged in this project, I came to the realization that I desired to create something that embodied my personal thoughts and beliefs. Perhaps this was a result of spending an excessive amount of time working on projects that did not follow my own creative vision. Despite never considering myself an artist, my experiences within the arts and culture industries have fostered a longing to create something of my own.
This is my final box of uncertainties. I chose to resist the temptation to create something cool and instead adopted the “readymade” philosophy. The opening in the fish ball represents a potential escape, way out from my uncertainties.
The blue marble symbolizes me and the challenges I face in relationships. I often find myself grappling with questions such as “Is it my fault?” and “Can I improve this relationship by trying harder?” These inquiries lead to feelings of uncertainty about my own identity and role within a relationship. Despite existing within a web of relationships, I believe that all relationships ultimately boil down to a dynamic between “you and me.”
Another marble represents “you”. These two show the unpredictability of our relationship. The unknown future and the distinct nature of our being make it impossible to comprehend the outcome of our connection fully. In relationships, it’s easy to lose touch with our authentic selves, whether it’s due to fear or uncertainty.
Furthermore, societal and cultural expectations can compound these feelings, leading to experiences of imposter syndrome. These external factors can cause relationships to become distorted and complex. According to Mary Piphet (1994), societal expectations, including those related to femininity, beauty, and sexuality, can have a profound impact on the development of young women, and can lead to feelings of self-doubt and insecurity.
In this “box of uncertainty”, the relationships between “you and me” are not straightforward, as there are multiple “yous” and I coexisting within this space. I hope this box will be filled with relationships that are healthy and allow me to be my authentic self.
References
Fromm, E. (1956). The Art of Loving. New York: Harper & Row.
Pipher, M. (1994). Reviving Ophelia: Saving the Selves of Adolescent Girls. New York: Ballantine Books.
The topic of the obsolescence of the human body and its implications for the question of whether the human mind can exist independently of the body. This has been a subject of philosophical, psychological, neurological, and spiritual discussion for centuries.
As we are living in a world of rapid technological advancement, the possibility of human minds existing independently of physical bodies is becoming more plausible. But this also raises new questions about human identity, consciousness, and self-awareness.
Think about it, in the past, the primary use of the human body was for survival and physical labour such as hunting and farming. However, with the advancement of technology, many of these tasks are now taken over by machines. As a result, the human body is now used less for physical labour and more for leisure and sedentary activities. It is possible that the use of the human body will become even less necessary in the future.
It is important to consider the concept of the obsolescence of the human body and its potential impact on our understanding of the relationship between the mind and body. As we continue to explore what is possible with technology, it is crucial to think about the implications of this transition for our identities as human beings.
Could the human body eventually become obsolete? What would be the impact on our understanding of human identity? These are the questions that we need to consider as we move forward.
Transhumanism
One concept that has been gaining popularity in recent years is the idea of transhumanism. Transhumanism is the belief that we can use technology to enhance our physical and cognitive abilities and overcome the limitations of our bodies. This includes the idea of replacing or augmenting our bodies with technological devices, such as prosthetics, exosuits, or even brain-computer interfaces.
Kurzweil,R. (2005) argues that this Singularity will be driven by the convergence of different technological fields, such as artificial intelligence, robotics, and biotechnology, and that it will have profound implications for our bodies and minds. He predicts that in the near future, humans will merge with machines to overcome the limitations of our bodies and achieve immortality.
While transhumanism is still in its early stages, it is an exciting field with the potential to greatly improve our quality of life and overcome the limitations of our bodies as our bodies are in obsolescence. Still, there are many ethical and practical considerations to take into account.
According to Bostrom. N, we have a moral obligation to pursue human enhancement technologies, provided that they do not pose significant risks to the well-being of individuals and society, because developing superintelligent AI is a crucial issue for the future of humanity.
If the concept of the human body becoming obsolete was to become a reality, it would likely have a significant impact on our understanding of human identity. Our physical form has long been seen as a defining aspect of who we are, and the loss of that physical form could lead to questions about what truly constitutes a person and their individual identity. In the book”The Ethics of Transhumanism”, Cooper,J (2006) argues that transhumanism poses significant ethical challenges, including questions about what it means to be human, the impact of human enhancement on inequality and social justice, and the role of personal responsibility in a world where technological advancements are rapidly changing what is possible.
What will be the future of humanity as we embrace the possibilities of transhumanism? With our physical and mental limitations rapidly fading, what challenges will we face as a species? Fukuyama argues that the rapid advancement of biotechnology poses significant risks to our political and social order, particularly in terms of exacerbating existing inequalities and undermining human dignity. He asserts that the pursuit of perfectibility and enhancement through technology could lead to a dehumanization of the human species and a reduction of human qualities such as empathy and moral responsibility.
References
Cooper, J. (2006). The Ethics of Transhumanism. Imprint Academic.
Bostrom, N. (2014). Superintelligence: Paths, Dangers, Strategies. Oxford University Press.
Fukuyama, F. (2002). Our posthuman future: Consequences of the biotechnology revolution. New York: Farrar, Straus and Giroux.
Roden, D. (2015). Posthuman Life: Philosophy at the Edge of the Human. Routledge.
Kurzweil, R. (2005). The Singularity is Near: When Humans Transcend Biology. Penguin.
It’s a video clip from one of the BBC series. It will be helpful to understand one of transhumanism.
Transhumanism is a philosophical and cultural movement that views the human body as an outdated and limited tool that can and should be augmented and enhanced through technology. From this perspective, our bodies are seen as obsolete not just in terms of their physical limitations but also in their ability to interact with the world and process information. The use of technology to enhance our bodies and minds is seen as a way to not only overcome these limitations but also to create new possibilities for human development and evolution. For example, transhumanists envision a future in which people can extend their lifespans and eliminate diseases, connect their minds directly to computers and other digital devices, and create new forms of intelligence beyond human intelligence.
However, human enhancement through technology raises ethical questions about what it means to be human, the role of technology in society, and the consequences of such enhancements. Some argue that the pursuit of human enhancement will result in the division between those who access these technologies and those who do not, leading to further inequalities and other concerns regarding disembodiment.
-as a threat to the idea that human beings are created in the image of God and that death is an inevitable part of the human experience.
-attempts to extend life or improve physical abilities beyond what is naturally possible could be seen as playing God and going against the divine plan.
-as an opportunity to use technology for the betterment of humanity and as a way to fulfill their calling to care for and improve the world.
-if used responsibly and ethically, the advancements in science and technology could help alleviate suffering and enhance human life in ways that are consistent with Christian values
The concept of “useless” can be viewed differently depending on one’s philosophical perspective. From a pragmatist perspective, something is only considered “useless” if it fails to serve a practical purpose or provide utility. However, I firmly believe that every object has its own use and purpose. Even a tiny, insignificant, or inconspicuous object can hold a meaningful message if we give it proper consideration.
Existentialist philosophers Jean-Paul Sartre believe that the concept of “useless” is subjective and can be challenged by the individual’s freedom to give meaning to their own existence. Sartre argues that human beings are responsible for creating their own meaning and purpose in life and that the idea of something being “useless” is a product of societal norms and conventions.
He also believed that individuals could transcend the constraints of society by embracing their freedom and taking responsibility for their actions. Sartre’s ideas about the subjectivity of “useless” and the ability of individuals to create their own meaning and purpose in life. He introduces the concept of “nothingness”, which refers to the idea that human consciousness is defined by its ability to negate or transcend its current condition.
I believe that giving meaning to an object deemed “useless” is not simply recreating it in a new form but assigning it a social role to transform its value. In the Material Objects in Social Worlds by Rom Harré, the article argues that the symbolic, especially discursive, action is more important than the material order in creating social things. It suggests that what turns a piece of stuff into a social object is its embedment in a narrative construction and the attribution of an active or passive role to things in relation to people is story relative.
Objects acquire their full significance when considering their double role in the practical and expressive order. He also emphasizes the micro-sociological constructionist perspective, arguing that there is nothing else to social life but symbolic exchanges and joint management of meaning, including the meaning of things and the illusion that something is real, which is an effect of specific interpretational grammars that remain stable across generations or centuries.
Also, “Objects as Social Actors” by Susanne K. Langer was published in the journal Symbolic Interaction in 2014. This article argues that objects are active participants in social interactions and can evoke specific reactions in people based on their physical characteristics, cultural meanings, and social context.
I think that objects can evoke certain reactions in people, which are influenced by social and cultural factors. John J. Bargh and Tanya L. Chartrand were published in Social Cognition in 1999. This article reviews research on the social psychology of objects and how they shape our perceptions, thoughts, and behaviours. The authors argue that objects can have a powerful influence on our emotions, attitudes, and actions and that this influence is often unconscious.
Therefore, I decided to make a campaign for building a shelter for the homeless with recycled AA batteries. This is the way to give life back to discarded objects and help people who have lost dignity because society considers them useless and ignores their existence. Furthermore, we expect the public’s participation in the recycling campaign process. Eventually, we could reduce the negative impacts on the environment and human health of batteries and pay attention to the homeless.
“Recycling batteries. Helping the homeless. Saving Earth.”
According to a report from the International Energy Agency (IEA), in 2018, around 3 billion batteries were discarded in the US alone each year, and the number is likely to be much higher globally.
Batteries can have negative impacts on the environment and human health if not disposed of properly. It is important to recycle batteries properly and reduce their usage.
Furthermore, the number of usages never drop; according to a report from the Department for Environment, Food and Rural Affairs (DEFRA) in 2019, UK citizens discarded around 700,000 tonnes of batteries, which means around 58,333 tonnes of batteries are discarded per month.
We do not need to mention the importance of recycling. Recycling will help protect the environment and human health and conserve resources by recovering valuable metals like lead, nickel, and lithium, which can be used to make new batteries and other products.
The number of batteries can be utilised differently. Personally, I feel that homeless people are regarded as ‘used’, ‘useless’ people in our society. I hope that we have as much interest in helping these people as we do in recycling batteries.
There are some ways to charge a standard battery using relatively simple devices, so we can make a panel comprised of recycled batteries in the recharging devices. These recycled batteries, combined with a charger frame, can be a good structure for building a shelter. It is sturdy enough to hold the structure, provides good insulation and is a self-generating construction with solar panels, a recharging system, and recycled batteries.
Fig.1 Battery Panel
This battery panel is a recharging system that can recharge standard AA batteries. Many people think that we can only recharge batteries specifically designed to be recharged; however, there are some devices that can recharge standard batteries. Modifying the recharger into a frame, we can create panels or blocks that can be used to build shelters or constructions and simple forms of modules that can create
If we simply recycle batteries, we can use approximately 90 percent of the raw material with the cost of the factory processes and other extra costs, while this panel can be reused with maintenance once it is produced.
However, instead of making new batteries, we could build more meaningful structures for people who were once discarded from our societies, such as communities and even families. This shelter might not be able to solve all their problems, but at least it provides a private place for them. This place could be a place to transform their lives.
This structure can be a humble shelter for people who need a place and stand somewhere as a public installation which can serve as a social statement encouraging engagement and participation from the public. This campaign encourages people to participate in recycling batteries as well as to pay attention to resocializing the homeless.
Fig.2 Shelter Model version 1
References:
Air Pollution in the UK report 2021, Department for Environment Food &Rural Affairs, UK https://uk-air.defra.gov.uk/library/annualreport/index
Bargh, J.J., & Chartrand, T.L. (1999). The social psychology of objects. Social Cognition, 17(3), 363-382.
Harré, R. (2002). Material Objects in Social Worlds. Theory, Culture & Society, 19(5–6), 23–33. https://doi.org/10.1177/026327640201900502
IEA (2018), World Energy Outlook 2018, IEA, Paris https://www.iea.org/reports/world-energy- outlook-2018, License: CC BY 4.0
Sartre, J.-P. (2010) Being and nothingness: An essay of phenomenological ontology. London: Routledge.
