A Personal Philosophy of Meaning and Value Essay Sample

7 July 2017

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Most people. peculiarly in the disruptive old ages of adolescence and immature maturity. pass a great sum of clip in hunt of significance and value of life. On contemplation. I could confidently state that I have transcended that phase. as significance and value for me are clear and my ends seem to be more come-at-able one time I strive difficult to use significance and value to it. My attack to life can be described as one of relevancy and practicality. This is non to connote that I hold a merely useful position of things but instead that I am an action-oriented individual who prefers to acquire things done.

In our civilization. labour is held in high regard and though cognition is besides prized. the chase of higher acquisition is left to those who are deemed suited for surveies. For the mean Mongolian. significance and value are intertwined with what one could carry through in one’s life – gaining a life. success in a trade. the elevation of a household. good standing in the community… Happiness and contentment is a consequence of accomplishing these things. Then of class there are those who find significance and value in the chase of larning. and these persons one time they finish their preparation are besides respected and expected to play a important roe in the community.

I am privileged to hold had the chance to prosecute higher surveies. and my brush with doctrine has been rather absorbing and worthwhile. Doctrine is an interesting organic structure of larning yet I have to acknowledge that in all humbleness I myself am non much of a philosopher in the cast of Aristotle. Descartes. Lacan. Derrida or Nietzsche. Possibly my ain upbringing is a factor. every bit good as the civilization of my place state Mongolia which is markedly different from Western states. Meaning and value in Mongolian civilization is different from those of Western societies.

In fact. I would non hold learned about Western doctrine if I did non prosecute an instruction. Mongolia is a underdeveloped state. and as such its values. belief-systems and traditions are antique by Western criterions. Because merely a little portion of Mongolia is urbanized. life in my place state could be by and large described as ‘simple. ’ mellow and traditional. And due to the fact that Mongolia has yet to to the full develop itself into an industrialised state. significance and value for me lies in making my portion to assist my state accomplish development.

With such a exalted end in head. it would turn out good to hold a theory to steer one to action. in order to realize one’s ends. For most people. their lives are guided by certain doctrines which help determine their perceptual experiences of the universe. The Western universe in peculiar is rich in philosophical traditions from the ancient Greeks to its contemporary minds. It is deserving observing that for us in the East we besides have philosophical traditions we are proud of and shared by different people around the universe. such as Confucianism and Taoism in China. the philosophies of Buddhism. among others. Thus Eastern civilizations are non inferior to their Western opposite numbers.

The 21stcentury appears to be rather assuring for world. As Goldman ( 1999. Vii ) notes. we are at what could either be the best or the worst of times for the societal chase of cognition. walk on airing in the fact that humanity is so much better endowed with information and cognition today than it was even dreamed possible. A societal theory of cognition orepistemologyhas traditionally preserved “the Cartesian image of enquiry as an activity of stray minds. each prosecuting truth in a spirit of individuality and pure autonomy ( Goldman. Vii ) . ” This nevertheless. “ignores the interpersonal and institutional contexts in which most cognition enterprises are really undertaken” ( Goldman 1993. Vii ) . that is. the important function of societal interactions which both brighten and endanger the chances for cognition. Epistemology is presently being undermined by the emergent discourse on “postmodernism” which downplays what the epistemic tradition has fastidiously built up throughout its history – man’s pursuit for truth – with its denial of the intelligibility of nonsubjective truth.

I nevertheless for one agree with Goldman on the significance of the philosophical tradition and societal patterns as holding both positive and negative parts to human cognition. Traveling back to the low beginnings of Western doctrine. we have Aristotle proclaiming that “All work forces by nature desire to know” ( Aristotle as cited in Goldman 1999. 3 ) . Human history bears witness to man’s chase of cognition and information. This in bend is non simply an result of our captivation with the universe we find ourselves in but due to human wonder endowed by nature and our ain practical concerns.

Following Goldman ( 1999. 5 ) in societal epistemology. the orientation is towards truth finding in the production of cognition and its reverses. i. vitamin E.mistake( false belief ) andignorance( absence of truth belief ) . With the postmodern bend in the ulterior portion of the 20Thursdaycentury. truth-based epistemology has come under fire from its postmodern critics. Goldman ( 1999. 9 ) presents the general review of truth-based epistemology:

“ ( 1 ) There is non such thing as a transcendent truth for what we call “true” is merely what we agree with. Furthermore. these alleged truths or facts are simply negotiated beliefs. the merchandises of societal building and fiction. non ‘objective’ or ‘external’ characteristics of the universe. ( 2 ) Knowledge. world. and truth are the merchandises of linguistic communication. and there is no language-independent world that can do our ideas true or false. ( 3 ) If there were any transcendent or nonsubjective truths. they would be unaccessible and unknowable by human existences. hence unavailable for any practical epistemic intents. ( 4 ) There are no privileged epistemological places. and no certain foundations for beliefs. All claims are judged by conventions or linguistic communication games. which have no deeper foundation. ( 5 ) This would connote the absence of impersonal. trans-cultural criterions for settling dissensions. Entreaties to truth are simply instruments of domination or repression. which should be replaced by patterns with progressive societal value. ( 6 ) Truth can non be attained because all putatively truth-oriented patterns are corrupted and biased by political relations or self-serving interests”( Goldman 1999. 9 ) .

Traveling through these general points of contention directed at truth-based epistemology. one would detect that postmodernism. peculiarly its societal constructivist facet. seems to be preoccupied with linguistic communication as the clincher of both cognition and world. We have Jacques Derrida proclaiming that “The text is all and nil exists outside of it” ( Derrida as cited in Goldman. 1999. 10 ) . If one adhered to this rule of averments of truth as ne’er independent of linguistic communication. so truth is merely conferred by the universe as constructed by world.

Though I do hold that our thoughts are based on our ain resources ( natural and human ) and in this manner we “create” the universe as we know it. finally human cognition involves “truth” which I agree with Goldman is non merely a human concept. My ain personal doctrine recognizes the originative. dynamic. societal constructionist constituent of human existences as they engage in assorted activities within the domains of societal life. A relativist construct of truth nevertheless. as what many postmodernists appear to be recommending. does non appeal much to me.

Though I recognize the plurality of civilizations bing in the universe. I think there are certain “truths” people could hold on despite this recognized plurality and assortment in human experiences and socio-historical worlds. On a personal note. my ain moralss tend to reflect those which are of premier importance in my ain value system. This in bend is influenced by the civilization I grew up in. and my ain socialisation and upbringing. In relation to my personal life. my moralss have a distinguishable individualist facet to it as it besides reflects my personal beliefs. ends and inspirations incorporated into the dominant value system of the assorted socio-cultural groups to which I belong.

Specifically. though I have high regard for traditional values and beliefs. holding been exposed to higher instruction has ‘freed’ me from blindly accepting tradition. This freedom brought approximately by larning and exposure to other civilizations allows me to be able to critically inquiry and capable to critical analysis those which are normally taken for granted. This critical inquiring and analytical re-evaluation is non the result of a mere desire to demo off higher acquisition or as an terminal in itself. Rather. it is undertaken with a sense of development. of happening better solutions. of bettering the already bing province of personal businesss in head. It is therefore geared towards problem-solving and betterment.

Having been exposed to other civilizations – I studied for several old ages in Japan – a really important and utile experience for me. I have learned to appreciate human diverseness and to esteem other people and their civilizations. Peaceful coexistence and cooperation is so possible yet the mode of accomplishing it may differ from one experience to another. Different solutions exist for different peoples but it all boils down to happening the best 1 for you. My initial brush with Nipponese society was one of civilization daze. before I learned to set to the new. immensely different environment. It was genuinely an eye-opening experience for me wherein I learned to measure my ain society through the position of another people. another race. another civilization.

But it does non intend that merely because people are molded by different civilizations there is no common “truth” they could all believe and hold on. Whether I am in Japan or in Mongolia it does non change the fact that the Sun ever rises on the E and sets in the West – though it is deserving observing that “east” and “west” are societal concepts facilitated by linguistic communication. Another Gallic mind. a psychoanalyst by the name of Jacques Lacan suggests that “words convey multiple significances we use to mean something different from the concrete significance. i. e. linguistic communication every bit independent from its signifier” ( Sarup 1993. 9 ) .

I tend to hold with Lacan that there is “no human topic without linguistic communication but the topic can non be reduced to language” ( Sarup 1993. 9 ) . i. e. the ability to talk distinguishes the topic. efficaciously dividing the societal from the natural. external universe. Because of this critical belongings of linguistic communication in a manner that it is our exclusive agencies of pass oning to others. we can non get away linguistic communication in our day-to-day lives. Lacan entreaties to me as his thoughts provide penetrations on how we could possible associate the issues of pick and single duty. For Sarup ( 1993 ) nevertheless. Lacan’s psychoanalytic theory of the ego “remained within Cartesianism as its psychological science tended to portray the person as a rational. witting histrion who could non understand the footing for his or her action… steadfastly rooted in a doctrine of single liberty and rational choice” ( Sarup 1999. 5-6 ) .

Viewed this manner. Lacanian depth psychology is an “attempt of accommodating existential philosophy and Marxism” ( Sarup 1993. 5 ) through which he presents the position that “there is no separation between ego ad society. i. e. human existences become societal with the appropriation of linguistic communication as linguistic communication constitutes us as a topic. i. e. society inhabits each individual” ( Sarup 1993. 6 ) . Lacanian depth psychology has significantly act upon my ain personal doctrine because while it stresses the dynamic. originative facet of human existences as topic. it does non disregard the big scale systems of readings which finally influence and restrain the actions of adult male.

Like Lacan. I excessively think that societal phenomena has certain significances which could either be culturally distinguishable or cosmopolitan. and the development and application of the societal scientific disciplines ( even doctrine ) to human experience greatly allows adult male to understand those significances. We have the philosopher Bertrand Russell ( cited in Solomon 2003. 3 ) proclaiming the “joy of Philosophy” in its “richness and assortment. ” In line with the incorporation of Lacanian thoughts in my personal doctrine. I besides refer to Solomon ( 2003 ) that in a similar line to that of the German philosopher Hegel. “philosophy does non necessitate to be abstract… there is concrete doctrine that lives in the inside informations. in the flesh-and-blood dialectic of ideas” ( Solomon 2003. 4 ) .

Another admirable and interesting German philosopher in the postmodern tradition. Friedrich Nietzsche. suggests that there is a funny “will to truth” ( Nietzsche as cited in Solomon 2003. 11 ) but as Solomon ( 2003 ) points out. doctrine ( like societal scientific discipline ) . demands to besides concern itself with man’s re-occurring jobs. I have to hold with this because in my ain experience. doctrine should non merely be the sphere of academicians and rational elites. Matters such as the “human status. ” “the good life. ” “justice” and “being” are for Solomon. “preexisting philosophical conditions… about which we have no pick but to believe and feel” ( 1993. 11 ) .

I do believe that here lies the significance of certain doctrines of life which could hopefully steer people towards self-knowledge and apprehension in this universe of pettinesss. consumerism and pluralities. My ain personal doctrine efforts to accommodate the fresh penetrations of postmodernism. peculiarly its societal constructivist constituent. with doctrine as a heuristic device to assistance adult male in his pursuit for cognition. comprehension of the universe and felicity in life. Though personal doctrines might differ in item. range and construct from one civilization to another. fundamentally it is an effort of adult male towards an apprehension of himself and the universe he lives in.

Aided by a position of personal doctrine as a heuristic tool. in wide footings what I aim to accomplish is something which would be of usage non merely to me but to my people every bit good. In the short-run. I plan to complete my surveies before I devote myself full clip to concern development and being an enterpriser in my ain state. As I am one of the comparatively few Mongolians fortunate plenty to hold received a good instruction. I want to give back something to my ain countrymen. to function my state in my ain manner. With my experience in the concern sector. it seems a rational determination to do my grade in the concern universe.

Information engineering ( IT ) is a fast expanding field due to the great promotions in scientific discipline and engineering. Mongolia is a hapless state and if we hope to to the full develop our economic system. there is a demand to put in engineering and industries. With my preparation and experience in information engineering. I aim to assist jump-start the IT industry in my state and finally set up a planetary package company based in Mongolia. The pick of embarking into IT is partially due to my ain involvement and engagement in the field. I am presently the Chief Executive Officer of a little Mongolian package company whose market is mostly geared towards the Nipponese market.

The long-run end is for our company to travel planetary and spread out into other markets. though it would be headquartered in my place state. in a theoretical account adapted from that of California’s Silicon Valley. Mongolia stands to profit from more concern investings for it to develop its substructure and facilitate industrialisation. Though holding non much mineral resources which could spur its thrust towards industrialisation. my country’s wealth finally lies in its people.

Mongolia has a gifted pool of immature people who are eager to analyze and larn. A knowing. skilled work force holds the cardinal towards wining in the IT industry. Taking our cue from the Chinese. labour in Mongolia can be maximized if the authorities would put on its labour force. Such an investing necessitates supplying equal societal services. instruction and accomplishments developing for its population. and easing a healthy concern clime conducive for investings and the puting up of industries.

I for one recognize the demand to put in research and development ( R & A ; D ) . expensive as it is. in order to better and develop new merchandises and continuously revolutionise the market. to develop industry’s full productive forces. The mode of how to make so is yet another challenge. This is surely non an easy project but merely because it is a hard job does non intend that a solution does non be for it. The key is uninterrupted creative activity. alteration and re-invention until one develops the solution which ‘works. ’ It is non plenty to merely copy what other states have done and use it to your state because your ain civilization. socio-historical fortunes and the concrete experiences of your people are different and distinguishable. One has to develop a distinguishable attack towards analysis and work outing jobs. aided by the experiences of others. into a specific method which ‘works for you. ’

Failure should non be a cause for despair but instead viewed as a challenge. an drift to work harder. to better one’s ego. both at the person and national degrees. until the appropriate solution is arrived at. Because Mongolia is still mostly a traditional society. there is ground to believe that most of the people might be afraid and discerning of alteration. peculiarly of the graduated table and magnitude of those attach toing the displacement from traditionality to modernness and industrialisation. In order to counter such irrational frights. instruction would assist emancipate the people from ignorance and superstitious notion.

Education would besides open their eyes to other civilizations and experiences. for new sorts of cognition. introduce them with what an progressively planetary universe has to offer. A positive result of educating the public would hopefully take to greater grasp of our ain distinguishable civilization while developing regard for those of other civilizations and other peoples. It is said that ignorance physiques distrust and intolerance which I think is non healthy in a universe that is already ‘shrinking’ due to globalisation. Different states. different peoples. different civilizations yet in the last analysis all of us are human existences.


Davidson. D. ( 2001 ) .Inquiries into truth and reading. Oxford: Oxford University Press.

Goldman. A. I. ( 1999 ) .Knowledge in a societal universe. Oxford: Oxford University Press.

Kuhn. T. ( 1996 ) .The construction of scientific revolutions( 3rd ed. ) . Chicago: University of Chicago Press.

Lewis. D. ( 1983 ) .Philosophic documents volume I. Oxford: Oxford University Press.

Nagel. T. ( 2003 )The last word. Oxford: Oxford University Press.

Sarup. M. ( 1993 ) .An introductory usher to post-structuralism and postmodernism. Athinais. Tabun: The University of Georgia Press.

Solomon. R. C. ( 2002 ) Spiritualty for the skeptic. Oxford: Oxford University Press.

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