Tichy's Deprivation Of Human Emotions?

When having good experiences, most people, if asked, would claim that they feel happy. However, if one decided to ask Martha Nussbaum, author of “Who is the Happy Warrior? Philosophy Poses Questions to Psychology,” she would most likely respond that she was feeling pleasured. In her article, she draws a restrictive line between pleasure and happiness. She introduces the viewpoints of many intellectuals who have spoken on the definition of happiness, and then offers her own opinions in regards to theirs. Her thoughts generally align with those of Aristotle, Plato, and the ancient Greek thinkers – the very ones she spent much of her higher education studying. Her main ideas, that happiness is too complex to be concretely defined and that pleasure is a feeling that we may experience while doing certain things, are well-explained and supported. She offers the idea that happiness is not an emotion – rather, it is a state of being that we should all hope to attain as a result of self-reflection. Nussbaum continually counters the beliefs proposed by psychologists, like the notion that happiness is a one-note feeling, or the concept that happiness is only influenced by positive emotions. In my essay, I will explain how Martha Nussbaum’s explanation of the complexities of happiness is superior, as well as how the ideas of two psychologists, Sonja Lyubomirsky and Daniel Gilbert, are faulty and disreputable. However, it is important to note that just because Nussbaum is the least wrong

Happiness is a state of mind that most people typically urge themselves to achieve, to somehow magically land on, what is inexplicable is the dangerous lengths people will sometimes go through in order to make this a reality. Aldous Huxley attempts to explain the so called “steps” that are taken to assure the happiness of a “community” controlled by a totalitarian government and how this government creates a false sense of stability in order to manipulate its citizens’ minds thus creating this Brave New World. The World State lives by the motto, “Community. Identity. Stability.”, this stability being defined as a time in which there is no visible violence, there is a healthy economic stance and the people are… happy. Its aim is “universal

The movie Equilibrium depicts a futuristic society where emotions are not allowed and are punished with death therefore placing the society under a totalitarian regime that blames all problems on one thing: emotions. In the

“Balance is the key to everything. What we do, think, say, eat, feel, they all require awareness, and through this awareness we can grow”- Koi Fresco. To be an extremist is not healthy living. One cannot be entirely focused on one aspect of life, whether it be fun, work, hobbies, religion, or anything else a life can be devoted to. Healthy living is finding a balance between what we want, what we need, and what we’re going to do to attain it all. In “Can we survive the fun explosion?” by Joseph Wood Krutch, the idea of a fun oriented or pleasure mad society is explored. The author believes that society is becoming driven by the idea of having continuous fun, with no regard for lessons learned through history, and a mentality focused on the

Individuals fail in life due to their inability to be true to their emotions. According

The world state tells their citizens that they “are happy; they get what they want, and they never want what they can’t get,” so World State citizens do not realize what unhappiness is like (Huxley 220). They are created and conditioned to be “happy”

Happiness is a choice not a condition, although what if someone found a way to make it a condition. In Brave New World by Aldous Huxley (1932, Harper and Brothers) science has found a way to present the general public with false happiness that is determined by premeditated social status and importance. With cloning developed and normal child birth outlawed, the general public has been tricked into thinking that they are living life to the fullest, although they have all fake emotions that force them to fit into a social normality. These fake emotions have kept society clean and won’t let people act out of what they want. Character development is used throughout the story in character Mustapha Mond, Lenina Crowne, and Bernard Marx to embody

“False happiness in the material world is the source of distress.” –Srimad Bhagavatam. Far too common do you find a lack of happiness being compensated with materials and drugs. In Brave New World, Aldous Huxley emphasizes the need for identity with the use of soma, the savages, and the emptiness within various characters. In Brave New World, there is the recurring idea that happiness can come from drugs and conditioning.

However, In Brave New World happiness comes from largely produced products. The main product being a pleasure drug called “soma”. Soma creates a false happiness to make the people of the New World adequate with there absence of freedom. Soma leaves users defenseless to the government. This drug creates a false state of mind and happiness. The inhabitants are conditioned to fit into their predestined social class. Stability and happiness are much more important than humanity. “No social stability without individual stability.”

As human beings existing in an unpredictable world, we often attempt to envision ourselves thriving in an unrealistic or utopian lifestyle. Commonly, while placed within situations that are rather troublesome, citizens succumb to ailments such as materialistic things or drugs in efforts to escape from their problems for a while. Thus, making it seem as if people would rather be surrounded with the fabrication of happiness rather than accepting the truth and facing one’s problems. Incidentally, consumerism has been defined as, “the perpetuated idea that you cannot be happy unless you surround yourself with things”. The human tendency of succumbing to consumerism and ignoring reality in order to preserve industrialized happiness has been shown throughout literature. In fact, Aldous Huxley’s Brave New World, entrails a society where brainwashed citizens turn to ailments such as soma in order to ignore the inevitable pains of life. Though, it is arguable whether or not taking happiness aids or given forced education against nature and sorts are beneficial to society as one would be living in a fabricated reality. Therefore, through the conditioning, denial of John’s enforced riot, the citizens’ dependency on soma, and the extremes made to preserve artificial happiness, it is made clear that the society revolves around monopolized consumerism which, in turn, ultimately leads citizens to artificial happiness as well as fabricated realities.

Envision a utopia in which every factor that could lead to one’s unhappiness was eliminated. There would be no family, no love, and no emotions. There can be no forms of high art that stir up revelry in people. These things lead only to heartbreak, loss, and depression in the eyes of this world’s leaders. With these negative emotions, the utopian society cannot achieve social stability. However, a new drug, Soma, does away with any negative emotions and makes life a “joyful place.” The place I am referencing is the World State from Aldous Huxley’s novel, Brave New World. In the World State, citizens are stripped of emotion and the truth about their situation in order to achieve the social stability their leaders desire, but is their happiness really worth it if it is fake? Huxley presents the incompatibility of social stability and truth by illustrating the constant struggle between valuing one or the other in order to achieve a world without conflict.

In this novel Mustapha Mond says that sacrificing real feelings and emotional attachments is the price the society has to pay for stability. But some characters in the book do not seem very happy about it. The way they control their emotions is by taking Soma a drug which makes them forget and be calm. In the novel Lenina says “A gramme is always better than a damn” (Huxley 90). By that she is saying that soma replaces all human emotions. So when someone is feeling stressed, upset, etc then they either take soma or drink alcohol to forget about those emotions. For example in the chapter 6 Bernard asks not to be labeled as an object, but to be labeled as an individual. He says he doesn’t want to be “just a cell in the social body” (Huxley 90). He tells Lenina how he really feels and he just wants to be himself and be

Firstly all family relations must be completely abolished. People no longer know what monogamy, romance, families and mothers are, and along with that, stripped of the right to practice them. Then there is the use of soma. As Mustapha Mond exclaims, you can now carry half your morals around in a bottle, because the slightest bouts of any negative emotions can be instantly cured by the drug. Like ostriches the whole civilized world choose to bury themselves in their soma holiday in face of the tiniest adversity. Living in that bubble of false happiness, they have lost all ability and freedom to have emotions. John the Savage believes that being happy all the time is a prison on its own, and he claims the “right to be unhappy”. After all, being a human, even at its most abject and abased state, is about the right to feel, to love and to hate.

Putting emotion into the emotionless can be a will to coup, but it can also distract from being

If you’re not paying attention, the mind can be a tricky labyrinth. The less you know about it, the more inexplicable and frightening it becomes. For example, why do seemingly benign elephants wreak havoc upon villages? In “An Elephant Crackup,” Charles Siebert explores the aberrant nature of these elephants and correlates them to their traumatizing upbringing, deprived of community and kinship. The biochemistry of the human mind, analyzed in “Love2.0” by Barbara Frederickson, serves as a worthy addendum to Siebert’s conjecture. “Love2.0” explains that the brain, hormones, and nerves work in unison to build emotional fortitude, stimulate oneself, and express positivity resonance. Siebert’s ideas of elephant culture and trans-species psyche can put Frederickson’s theory of emotions into practice. The absence of certain hormones within elephants, provided their fragmented community, can explain their volatile outbreaks. Alternatively, the reinstitution of human parental roles into elephant culture can help reconstruct their broken emotional states of elephants and rebuild their resilience; this healing process can also extend to humans.