) What Is The Meaning

[Desiderato Chouinard]

Productionof Presence is a comprehensive version of the thinking of Hans Ulrich Gumbrecht, one of the most consistently original literary scholars writing today. It offers a personalized account of some of the central theoretical movements in literary studies and in the humanities over the past thirty years, together with an equally personal view of a possible future. Based on this assessment of the past and the future of literary studies and the humanities, the book develops the provocative thesis that, through their exclusive dedication to interpretation, i.e. to the reconstruction and attribution of meaning, the humanities have become incapable of addressing a dimension in all cultural phenomena that is as important as the dimension of meaning. Interpretation alone cannot do justice to the dimension of "presence," a dimension in which cultural phenomena and cultural events become tangible and have an impact on our senses and our bodies. Production of Presence is a passionate plea for a rethinking and a reshaping of the intellectual practice within the humanities.

Hans Ulrich Gumbrecht is the Albert Gurard Professor in Literature at Stanford University, with appointments in French and Comparative Literature. He is also Professeur associ au Dpartement de littrature compare at the Universit de Montral, and was, in 2003, Professeur attach au Collge de France.

My experiences as a psychotherapist and spiritual counselor have made it evident to me that we all seek to discern a deeper meaning in our human existence by connecting with a higher spiritual sense of life, on personal and collective levels.

There are universal questions and concerns that invariably emerge for all of us. Who am I? What is my purpose? What fuels my quest for meaning in life? What makes life meaningful? What meaning does God and faith embody for me?

Which element we think outweighs the other, whether meaninglessness or meaning, is a matter of temperament. If meaninglessness were absolutely preponderant, the meaningfulness of life would vanish to an increasing degree with each step in our development. But that isor seems to menot the case. Probably as in all metaphysical questions, both are true: Life isor hasmeaning and meaninglessness. I cherish the anxious hope that meaning will preponderate and will the battle.

This is a powerful message to consider as I grapple on a personal level with the meaning of suffering in my life and the lives of those I encounter as a psychotherapist, and simply as a fellow human being.

Holocaust survivor Viktor Frankl gives testimony to the existential belief that life is filled with suffering and that the only way to survive is to find meaning in it. In spite of the pain and torture endured in Aushwitz and Dachau, Frankl refused to relinquish his humanity, his love, his hope, his courage. He chose, as Dostoyevsky had written, to be worthy of suffering.

Frankl held that it is precisely mans search for meaning that is a primary motivation of our existence and one that gives us a reason to live in spite of lifes tragedies. As Nietzsche said, He who has a why to live can bear with almost any how.

When you consider times of deepest pain, do you not also recall a time in which the existential whys and the wherefores were most prevalent? It seems that suffering, in stripping away illusions, unlocks those questions concerned with larger meaning. Our heart can open to compassion and creative energy as we deepen self-knowledge and consciousness.

Russian novelist Fyodor Dostoyevsky believed that mans road to salvation must be through suffering. In his writings, he presented suffering as always lighted by the spark of God. In his story The Dream of a Ridiculous Man, the narrator falls asleep and has a dream. In this dream, he is taken to Paradisea mirror image of our earth, but an earth that knew no evil, no suffering.

Dostoyevsky suggests that good cant exist without evil or suffering. And yet it is this very reality that compels us to question Gods existence. Why would an omniscient, omnipotent being of Love allow this world to be a lonely, painful, frightening place for so many?

Perhaps we are better served to focus our attention on making the world a less lonely, less painful, less frightening place for those whose faith has been shattered by evil, rather than proselytize abstractions regarding Gods agenda.

The Greek myth of Chiron the Centaur tells a story of unfair pain and suffering, and addresses the illusion of a just cosmos. Chiron the centaur, half divine and half beast, was wise and gentle. He was a healer, a musician, astrologer, and scholar. One day, Chirons friend, the hero Herakles was battling a tribe of savage Centaurs. Chiron attempted to intervene, and was accidentally struck with Herakles deadly arrow. The pain was excruciating, and because he was half divine, he was destined to live with this suffering, for he could not die like other mortals. Zeus however, out of compassion, eventually permitted Chiron release through death.

Here we encounter the enigma of unfair suffering. We may be drivenout of bewilderment and impotenceto convince ourselves that the good are rewarded, and the bad punished, or that there is someone to blame. We search for that secret sin to explain our plight. The truth is, the only viable perspective in the face of unmerited pain, is that of transformation through acceptance of what life is and reconciliation with our own mortal limits.

Chirons immortal nature did not protect him from life any more so than our own aggrandized gifts can. We are all compromised by the reality of our duality and the arbitrary nature of life and the Universe. Like Chiron, we are all challenged to either choose the path of acceptance and compassion, or succumb to our lower impulses.

Dr. Jean Houston, Jungian psychoanalyst, in her brilliant essay Pathos & Soul Making states: whether it be Krishna, or Christ, Buddha, the Great Goddess, or the individuated Guides of ones own inner life, God may reach us through our affliction.

Christs primal trust in God was shaken by the betrayal by Judas, Peter, and the disciples. Riveted to the cross he cries out, My God, My God, why hast thou forsaken me? He dies, gestates for three days, and is reborn.

Revealed in this story is that trust and betrayal are inextricable. The fullest agony of betrayal is found within our most intimate bonds. It is then we are catapulted into the abyss of the unknown that we give way to complexity and consciousness. It is then that God enters.

Here we encounter the renewal of humanity following death through crucifixion. In more prosaic terms we face our vices and defects so as to resurrect our divine nature. We are regenerated by our descent into our lower nature. While the proverbial fall can potentially take us towards collective consciousness, choosing and remaining on this path is often fraught with conflict and disillusionment.

Unlike Job whose faith remained steadfast during horrible adversity, our trust in life and God wavers during times of extreme adversity. Nevertheless, like Job, it is our task to tap into humility and trust in order to be restored and renewed.

On a personal level, I often discover that the need for safety and the distortion that life should be easy and pleasurable interferes with embracing suffering as a transformative journey into maturation. Perhaps it is because embracing suffering so as to discern the deeper meaning means confronting pain, cynicism, and despair, that we often flee this challenge. Nevertheless, only then can we truly awaken to mourning the loss of Eden and accept that there is no safety or rescue.

Suffering is part of the flow of life which can be personally transformative, if we are wiling to give up what no longer serves us so as to move into the unknown. Through our suffering we are humbled and reminded of our mortality and the reality that none of us are exempt from the difficulties of human life.

Nevertheless the transformative effect of suffering suggests that it is our greatest pain that may contain a deeper purpose. Perhaps that purpose resides in the function of human compassion. The word compassion comes from a Latin root which means to suffer with.

Before you read on, we thought you might like to download our three Meaning and Valued Living Exercises for free. These creative, science-based exercises will help you learn more about your values, motivations, and goals and will give you the tools to inspire a sense of meaning in the lives of your clients, students, or employees.

Moving on, not only are there different levels to the word, there are also different kinds of meanings. In linguistics, for example, there is both a semantic meaning, or the actual content, and a pragmatic meaning, or meaning that is dependent on context (Nordquist, 2017).

Saying this to a child after seeing their performance in a school talent show would likely give it a very positive and complimentary pragmatic meaning, while saying it to a stranger who just slipped and fell on their way down the stairs would likely be received as neither positive nor complimentary.

Many theories of meaning have been put forth over the last couple of centuries, as humans struggled to come to some kind of coherent understanding of what meaning is, how it is made, and how it can be found.

However, no theory has been proposed that answers all the big questions. Some answer one or two questions, while others might address another, but none of them offer a comprehensive view on the subject.

Reason and logic replaced religion and superstition, and with these substitutions came a belief that the keys to a peaceful, utopian existence could be found in science rather than spirituality. Suddenly, meaning was no longer considered a default for humans, bestowed by an all-powerful creator; rather, it was something that could be discovered through logical deduction and reasoning.

During the early- to mid-1900s, this theory rose from the ashes of World War I to try to make sense of the chaotic and confusing world. Logical positivists considered meaning and knowledge to be grounded in logical, scientific roots; they believed in verifiable propositions and shunned that which was unobservable.

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