Skip to main content

Rest in Pixel: Epistemology of Death and Facebook


Death of a human being brings animated emotions from someone who was aware about the presence of someone, not necessarily communicating with each-other, however the very awareness of the presence turns, the moment information is shared about the vacuum, into an empty space. Formalising gesture starts to run around a network of knowns; something is written or said about deceased; most of the occasion some soothing remarks are made to compensate the vacuum, however no identical presence returns to receive the gesture. Death is always a phenomenon brings agile spirit to the life, the very meaning and unmeaning of life; the structure and form of life is transitory; there remains the mystery from the very beginning of consciousness that what it means to be alive? Death is never accepted as the truth from the subject point of view; it is spectacle of death which makes it real; in a way, end becomes a matter of sorrow for knowns; a matter of unfulfillment, but from a subject perspective, something was already dying; end is only symptomatic. 

Facebook brings the lively moments, once the pixel brings around some moments of celebratory gesture to the wider audience, so to say, that person remains absent and present at the moment. He or she takes rest in pixel. The picture of deceased brings around us certain memory to cherish upon consciously; in that sense, deceased rest in memory. There is no backward button to share the life; nevertheless facebook brings some ideas from the past lived moments in creation of lively epistemology. The greatest theologian of all time, Soren Kierkegaard rightly articulates: "Life could be understood backward but it could be lived forward".

Comments

Popular posts from this blog

The Physical Basis of Conscious Life: A Synthesis of William James's Physiological Psychology

I Introduction: Bridging Physiology and Psychology William James, in his landmark work The Principles of Psychology, provides a foundational framework connecting the brain's physiological mechanisms to the purposive, selective, and unified nature of conscious mental life. This blog analyzes James’s synthesis, which grounds psychological phenomena in the material workings of the nervous system without reducing consciousness to a mere epiphenomenon. We will explore his hierarchical model of the brain, which evolves from simple reflex actions in the lower nerve centers to the complex, deliberative functions of the cerebrum. Key themes include the role of the cerebrum as an organ of foresight and prudence, the physiological mechanism of habit as the process by which experience physically imprints itself upon the brain’s plastic matter, and consciousness's essential function as a “selecting agency” that is causally efficacious in steering the organism toward its own interests. Ultim...

Martin Heidegger's Deconstruction of the History of Ontology

I  Introduction In the opening pages of his magnum opus, Being and Time, Martin Heidegger resurrects a question he argues has been buried for millennia, framing his entire project with an epigraph from Plato’s Sophist: “For manifestly you have long been aware of what you mean when you use the expression ‘being’. We, however, who used to think we understood it, have now become perplexed.” This is no mere academic exercise but a deliberate reawakening of what Heidegger argues is the most fundamental and, paradoxically, the most forgotten question in the history of Western thought. For Heidegger, a pervasive “forgetfulness of Being” has characterized philosophy since antiquity, where the initial, vibrant inquiry into what it means “to be” solidified into a series of unexamined dogmas. The question was not answered and then set aside; rather, it fell into obscurity, concealed by the very traditions that were supposed to preserve it. This blog argues that Heidegger's critical "dest...

Sterile Preoccupation: Towards Technocracy and Loss of Human

William Blake, Newton (1795 ) Roland Barthes reminds us, looks us back from his grave, and constantly warns us about the mythological character of human life, our society, and the relationship of human with the life-systems, whereas symbolic profusions outweigh rational contemplation, emotive appeals are strategically manoeuvred for the deceptive promises and considerations, rhetorical narratives are deployed to symbolize the virtue of unbounded eloquences, significances, and exemplifying extravagances of meanings, ritualistic and mechanical productions of narratives, and seductions towards efficacy as instrumentalised worldview have relegated human relationships to the status of mechanization and technocratizations. What is so significant about the mechanisation of thinking and ritualistic institutionalisation? If not the loss of humanistic elements in the human relationships and the relationships of human species from their nature, ecosystem, and the life-systems itself. What is so p...