While Francis' analysis is correct, the problem is that capitalism is not the only system that acts in this way: religions - Catholicism included - also create problematic demands on us. Indeed, one could argue that the idea of God could be seen as an infinite demand: if God has said, for example, that being gay is sinful or having women leaders is wrong, who are we to even begin to argue?
Delving once more into the hidden language of cinema, Fiennes and Zizek interpret what the movies reveal about ourselves, and the collective fantasies that shape our beliefs and practices. Fiennes commented: "We are responsible for our dreams. That's the genius of cinema: there's more happening than what you can actually talk about. "
There's no definite proof that we are in a simulation, but additionally there's a lack of evidence to contrast the theory. With more and more evidence appearing out of the Bonn experiments, it's looking exceedingly likely that the simulation theory may become part of mainstream debate over the coming years.
Amazed by the amount of blog posts about the potential ban on my Twitter feed today, I felt obliged to give into peer pressure and also write an opinion piece on it. However, I soon came to realise that many of these articles offered unsubstantiated points of view, had a predisposed bias for one side of the argument and failed to recognise the complexities and sensitivities surrounding the issue.
There is a word for what the internet and social media have done to us: alienation. It means, literally, selling yourself into slavery, from the Latin for slave alienus. The word has its roots in ancient Greek philosophy, particularly in Plato and the Stoics, who warned that if you place too much value on your reputation or image, you enslave yourself to the fickle opinion of the public.
The role and political repercussions of human ego, emotions and sensibilities in state conduct and international relations are, less transient and more pervasive than it is often acknowledged. This paper analyses the concept of state emotionality and briefly discusses the theory of " Symbiotic Realism, " as a more comprehensive framework for interstate relations in our modern, connected and interdependent world that takes into account the role of emotionality in state behavior.
It is striking just how similar Descartes' theory on 'reflex' is to Pavlov's theory of 'conditioning'. Just as in Pavlov's conditioning experiment, performed two hundred and seventy one years after Descartes' letter outlines his theory of 'reflex', the two stimuli necessary for conditioning, the conditioned and unconditioned stimuli, are paired causing the 'planned conditional response'.