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Social norms and their negative effects
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Augustine believes that on your own you can become a better person, but other people’s prides get in your way and make you worst, so you cannot become a better person. Augustin talks about two wills, one is the weak will and the other is the strong will. Two wills equal to I can will which is a habit and I cannot will which is an understanding that you are with God. A weak will is a will that gets overcome by other people, someone who makes you do things you do not want to do. Not following God 's way and trying to be better than your oneself. The question is what can we do to get God 's approval. That is an I can will and I cannot will is a will where you want to work on yourself and God. Always trying, but never getting there because …show more content…
Augustine and his friends stole some pears from a privet residence house, after taking them, they did not eat them but instead just throw them away. Augustine says the theft itself was nothing, and for that reason I was the more miserable and the friends I was with were nothing too (“pg. 33”). Augustine talks about what he did was wrong, but he did not know why he did it, other than being in a group. Augustine states that if he was not in a group he would have not done it, but associated with the gang in whose company he was in he did it. When in a group you do things because other people say let’s do it. If you do not do it, then you cannot be in the group anymore, and everyone wants to be part of something. If you want to be an individual, you cannot be in a group because once you enter any type of group your individuality …show more content…
In big groups of people who are protesting and one protester might start to riot in the streets, when that happens more protesters will join in. Not because they have a problem with those stores they broke into but because everyone else is doing it. We want to identify with other people and if they do something we tend to do it to. We want to do this because we want everyone to like us, even if it is something we would never do. Then there is object choice which is wanting to be with a person not matter what, always identify with that person, and wanting to be like that person. People will mold themselves in the image of that person that they identify with and dependence on others. Freud also talks about the conscious mind, unconscious mind and repressed. A conscious mind is your awareness of now. You are aware of something on the outside as well as some specific mental functions happening on the inside. For example, you are ware of your environment, your breathing, or the chair that you are sitting on. A unconscious mind is a reservoir of feelings, thoughts, urges, and memories that outside of our conscious awareness. And finally, repressed memory is the attempt made by an individual to direct one 's own desires and
”1 He was already a steady believer in God and was ready to be baptized however he was kept from it and was influenced by the other people as they said “Let him be, let him do as he likes, he is not baptized yet.” Without the proper reinforcement and teaching he progressively strayed away from his beliefs and eventually lost himself in sin. This led to one of the most important incidents in Augustine’s childhood. Augustine spends more time lamenting on the time he had stolen the pears than he does with many of the other sins.... ...
Augustine remarks that he sees man as seeking what gives him glory rather than what brings glory to God. When talking about self Augustine shares that he enjoyed studying Latin in school simply because it came easy to him, not because it brought glory to God. As he grew, he was, in the eyes of his society, an upstanding citizen, he did nothing inherently wrong. However, Augustine believes he did considerable wrong; rather than living for and seeking after the Lord, he was living for and seeking after his own desires. These claims exemplify mankind’s tendency to turn its back on its beliefs and the One in whom they
He states “ Here are two natures, a good one lead one way, a bad one leads the other way. How otherwise explain the opposition of two wills to one another. But I affirm that they are both evil, both the will to attend their meeting and the will to go to the theater”(4). This shows us the belief that as people we believe that we have good and evil will but we fail to notice that this idea is corrupt on its own because we relate ourselves to god. Augustine thinks that evil arises from humans disobedient will and not from a lack of thought. Augustine questions the divided will. He is stuck between his own law and the law of others. He is unsure weather to impulsively commit or not and he resolves this when he submit his will to god “ Now, now, let it be” (5). In human nature we only posses one will “So the reason why there are two wills in us is because one of them is not entire, and one has what the other lacks” (9). Augustine references the issues when there are two wills in one person that are at conflict with one another. Augustine gives the example two wills “For both wills are evil when someone is deliberating whether to kill a person by poison or by a dagger; whether to encroach on one estate belonging to someone else or a different one, when he cannot do
Sigmund Freud’s theories on the construction of the mind are simple, but fundamentally changed the field of psychology. He proposed, among other things, that the human mind is composed of three parts: the conscious, preconscious, and unconscious. The preconscious consists of information, such as a telephone number, that is “accessible to consciousness without emotional resistance” (Schellenberg 21). In Freud’s estimation, the unconscious is the most important area of the mind. The information stored within it has “very strong resistances” to becoming conscious (Freud 32). Residing in the unconscious is the id, which “contains everything…that is present at birth… – above all, therefore, the instincts which originate from somatic organization” (14). From birth, all action is instinctual, from the id. The id recognizes and entertains no desires but its own and is impatient to have its needs met. This phase lasts until a part of the id changes “under the influence of the real external world” (14). This changed portion b...
Saint Augustine’s On Faith and the Creed breaks down the Apostles Creed and expresses the essence of the Christian faith. The 11 chapters within On Faith and The Creed express many truths of the faith. Chapter one explains the origin of the creed and object of its composition. The Apostles Creed is a sufficient summary of the faith for beginners and those who who are more diligent in their faith. Many heretics have tried to corrupt the interpretation of the Apostles Creed. Yet, since it is written according to the scripture, the Apostles Creed is based on complete truth. Chapter two expresses the fact that eternity is exclusive. Saint Augustine talks about how the Apostles Creed will not truly be understood or impact a person if they are not
Augustine is constantly searching for the truth and it is at this time that he believes it is found in the doctrine of the Manichees. The Manichees believe that the universe is divided into realms of good and evil. Augustine liked this theory and it would account for why he took such pleasure in committing evil. This also offered Augustine a convenient rationalization for his own behavior, which would no longer make him responsible for his actions. Although he is extremely disappointed when he meets the bishop Faustes, who is not really a lover of truth.
Conversion can best be defined as surrendering a particular way of life in order to accept another. The very nature of this process indicates the presence of sacrifice. The convert acts almost entirely on faith, giving up the life that seemed right, a life in which they were comfortable, relying only on the assumption that letting Jesus into their hearts will give their life more meaning and direction then what they had known before. Augustine says that conversion requires cooperation of intellect and emotion, which may have a crippling effect of habit on will, and a need for God’s grace to have an unhampered will. He also says that conversion requires a public confession. Augustine himself struggled with conversion, due in large part to his fascination with women that led to his addiction to sex. Augustine’s struggles in converting make his psychology on conversion a plausible one.
Why does St. Augustine seek God? Through his Confessions we come to understand that he struggled a great deal with confusion about his faith, before finally and wholeheartedly accepting God into his life. But we never get a complete or explicit sense of what led Augustine to search for God in the first place. Did he feel a void in his life? Was he experiencing particular problems in other relationships that he thought a relationship with God would solve for him? Or perhaps he sought a sense of security from religion? A closer analysis of the text of St. Augustine’s Confessions will provide some insight into these fundamental questions.
Surprised by Joy by Lewis and Confessions by Augustine are not two works that are often analyzed side by side. A preliminary glance may lead the reader to think that they are very similar works, despite the differences in publishing time, Surprised By Joy was published in 1955, while Confessions was published in 398 AD. This is not entirely false, as both works are autobiographical and written by men greatly influential to the Christian faith. Both Lewis and Augustine use similar structural methods and literary devices to document their journey toward understanding the character of God, however, the assumptions Lewis and Augustine come to are often very different. This paper will specifically analyze Augustine and Lewis’ perception of joy and its relationship to God as seen in Augustine’ section “Happiness (Beatta Vita)” and Lewis’ chapters “Checkmate” and “Beginning” in order to argue that while Augustine and Lewis’ process of understanding joy seem very similar, the implications this understanding had on their individual lives was contradictory.
... of sainthood requires an excess of self-restraint that makes it impossible to attain the moral mean. The saint may tell himself that the denial of worldly pleasures will bring him true happiness, but in fact he is pursuing a kind of perverse pleasure in self-restraint. Saint Augustine is looking for happiness from beyond life; but happiness, as Aristotle says, comes from achieving the moral mean in life. If we aspire to the moral mean, we must consider moral martyrdom to be like any other excess. In this view, the denial of worldly pleasures is not a virtue; rather, it is a vice that leads us away from the balance that we seek in our lives.
Augustine was born into the world with Original sin. As a baby, if another baby was nursing he also wanted to nurse. As a boy at school, he would find it hard to discipline himself and would often criticize his teachers for making him read fictional stories. Other than the teachings from his mother, Augustine felt like he was malformed at an early age. This behavior carried into adolescences, as he was addicted to sex. He also had an episode where he and a few friends stole pears from someone else’s pear tree out of mischief. This was an act of rebellion and he then compared this act to that of Adam and Eve. He questioned the act of destruction, “What are...
Sigmund Freud’s psychoanalytic theory was based on the belief that human personality is made up of three components: the id, ego and superego. These three components are arranged in a hierarchy order with the id at the basal end, the ego in the middle and the super ego at the pinnacle. The id at the base, seeks instantaneous pleasure and fulfillment, driven by the pleasure principle. The id wants what it wants, when it wants it regardless of whether or not it is possible to satisfy that particular want or need. The presence or logic of reality or societal behavior has no effect on the id. For example, if an infant is thirsty and sees a bottle of water, he will take the bottle and drink even if it belonged to someone else and he did not have permission to drink, all that matters is that the needs have been met.
“Psychological - or more strictly speaking, psychoanalytic -investigation shows that the deepest essence of human nature, which are similar in all men and which aim at the satisfaction of certain needs... [are] self-preservation, aggression, need for love, and the impulse to attain pleasure and avoid pain...” At its simplest form, this quote perfectly explains Sigmund Freud’s theory on human nature. Human beings, according to Freud, are in a constant state of conflict within themselves; trying to satisfy their animalistic instincts, while also maintaining a socially appropriate life. Freud termed these animalistic tendencies that we have, the Id. The Id is essentially our unconscious mind, it is the part of us that has been there since the day we were born and is what drives our life’s needs and desires. The Id simply aims to satisfy our sexual or aggressive urges immediately, without taking into account any further implications. On the other hand, Freud used the term, the Superego, to describe man’s conscience and sense of morality. It is the Superego’s job to keep the Id in check by combatting the desire to satisfy urges with the feeling of guilt or anxiety. Finally, the Ego, is the conscious representation of the constant battle between the Superego and the Id. It must work to satisfy human’s instinctual tendencies while taking into account their conscience and doing what is rational and acceptable. Freud argues that these internal process that are constantly at work in our mind are what shape humans to do the things that they do. Thus, he believes, the goal of human nature is to satisfy our basic aggressive and sexual desires while adhering to cultural and social standards.
He often struggled with his own desires and actions. He was ashamed of his impulses and believed that this type of fleshly sin was holding him back from god spiritually. He states that he wishes he could take up abstinence and envies those who do. Even after he is forced to leave his long time concubine after his mother arranges his marriage, he takes up another. After the misbehaving’s in his youth this is what Augustine feels guilty for the most, and seems to haunt him throughout the book. This was not a completely unusual view in Augustine’s time period. Abstinence was thought of highly in many religious sects and looked down on
..., the closer he was really moving toward God. He began to realize that God is all good, so nothing he creates will be of evil. “God does not create evil but it is of the world” (Augustine 230-31). Once he took responsibility for his personal life and spiritual walk, Augustine began to uncover the truths to his life. He reveals one must take responsibility for their actions and confess to develop a stronger connection with God. He then comprehends; God allows bad things to happen in your life to show you that you need him. Evil is not a lesser good, but it is a reflection of ones moral well-being. In order for one’s well being to be saved one must confess their sins to Christ.