It Is What It Is
Table of Contents
I. Introduction
- A. Philosophical Underpinnings: A Summary
- B. The Paradox of Existentialism
- C. “It Is What It Is”: Meaning of the Title
II. Ernest Becker and the Denial of Death
- A. Introduction to Ernest Becker
- B. Fear of Death: The Human Condition
- C. Heroism and Immortality Projects
- D. The Illusion of Individuality
- E. Becker’s Perspective on ‘It is What it is’
III. Alan Watts and the Nature of Reality
- A. Introduction to Alan Watts
- B. The Illusion of Separation
- C. The Principle of Ineffability: Unspeakable Reality
- D. Life as a Play: The Cosmic Drama
- E. Watts’s Perspective on ‘It is What it is’
IV. Arthur Schopenhauer and the World as Will and Representation
- A. Introduction to Arthur Schopenhauer
- B. The Primacy of Will
- C. The Futility of Desire and Suffering
- D. Art as a Means to Transcend Suffering
- E. Schopenhauer’s Perspective on ‘It is What it is’
V. Friedrich Nietzsche and the Will to Power
- A. Introduction to Friedrich Nietzsche
- B. The Will to Power: Life’s Driving Force
- C. The Overman (Übermensch) and Eternal Recurrence
- D. Life Beyond Good and Evil
- E. Nietzsche’s Perspective on ‘It is What it is’
VI. Comparison and Contrast
- A. The Fear of Death vs. The Illusion of Separation
- B. The World as Will vs. The Will to Power
- C. How ‘It is What it is’ Echoes Across Different Philosophies
VII. Interdisciplinary Applications
- A. Implications for Psychology
- B. Influence on Contemporary Thought and Culture
- C. Relevance in Art and Literature
VIII. Reflection and Personal Insights
- A. The Relevance of These Philosophies in the Modern World
- B. The Power of Acceptance
- C. The Necessity for Perspective Shift
IX. Conclusion
- A. The Overarching Theme of ‘It is What it is’ in Philosophy
- B. Future Implications and Research Directions
X. Appendix
- A. Glossary of Terms
- B. Additional Readings
- C. Notes and References
Chapter I
Introduction
A. Philosophical Underpinnings: A Summary
The philosophy of life, the universe, and our place within it has been a topic of contemplation and intrigue for millennia. In our quest to understand our existence, we’ve birthed numerous theories, doctrines, and schools of thought, each trying to dissect the fabric of life, to get a glimpse of the ‘ultimate truth.’ In this journey, we will be delving into the philosophies of four profound thinkers – Ernest Becker, Alan Watts, Arthur Schopenhauer, and Friedrich Nietzsche.
Ernest Becker, a cultural anthropologist and author of “The Denial of Death,” proposed a powerful argument – that our fear of death drives much of our behaviors and actions. He claimed,
“The idea of death, the fear of it, haunts the human animal like nothing else,”
and argued that our attempts to deny or avoid this fear lead us to construct cultural ‘immortality projects’—beliefs, values, and constructions that give us a sense of permanence and purpose.
Alan Watts, a British philosopher, was a prominent interpreter of Eastern philosophy for a Western audience. He held a deep belief in the interconnectedness of the universe and the self, stating,
“You are not a drop in the ocean. You are the entire ocean in a drop.”
He emphasized the idea of the present moment being all there truly is, challenging the dualistic way we separate ourselves from the world around us.
Arthur Schopenhauer, a German philosopher, is best known for his work “The World as Will and Representation.” He believed that our desires are perpetually unsatisfied, and that when we do achieve satisfaction, it is only temporary, as new desires take the place of fulfilled ones, stating,
“We are like a man who has thrown himself into the water to cool off, only to climb out again because he is cold.”
Finally, Friedrich Nietzsche, another influential German philosopher, proposed the concept of the “Will to Power,” arguing that it is the main driving force in humans – a desire to reach the highest possible position in life. Known for his proclamation “God is dead,” Nietzsche emphasized the values of individualism and self-realization, stating,
“He who has a why to live can bear almost any how.”
Our exploration of these philosophies will converge on the central theme of this book: “It is what it is.” This phrase is a popular form of acceptance, resignation, or acknowledgement of an unchanging reality, and it serves as the nexus to understand and relate these philosophical concepts. It is in this journey that we will unravel these layered thoughts and see how each of these philosophers, in their unique ways, guide us to understand and accept reality as it is.
B. The Paradox of Existentialism
Existentialism is a philosophical theory that emphasizes the existence of the individual person as free and responsible, determining their own development through acts of the will. At the heart of existentialism lies a paradox that reflects our very existence. The paradox is such: life, in its essence, is imbued with personal freedom and choice, yet it is framed by a universe that is indifferent and devoid of inherent meaning.
All four philosophers – Becker, Watts, Schopenhauer, and Nietzsche – delve into this existentialist paradox in their own unique ways, exploring the tension between our desire for meaning and the apparent meaninglessness of the universe.
Ernest Becker, in his seminal work “The Denial of Death,” grapples with this paradox, exploring how humans create symbolic systems and beliefs – or ‘immortality projects’ – to counter the fundamental anxiety caused by the awareness of our mortality. As he eloquently puts it,
“Man cannot endure his own littleness unless he can translate it into meaningfulness on the largest possible level.”
Alan Watts, too, recognizes this existential dilemma. However, he offers a different perspective. Drawing from Eastern philosophy, Watts proposes that the self and the universe are not separate but intertwined.
“The meaning of life is just to be alive. It is so plain and so obvious and so simple. And yet, everybody rushes around in a great panic as if it were necessary to achieve something beyond themselves.”
Arthur Schopenhauer views the paradox through the lens of his own philosophy, ‘The World as Will and Representation.’ He posits that our ‘will’ – our constant striving and desiring – leads us into suffering. He emphasizes the indifference of the universe, stating,
“Life swings like a pendulum backward and forward between pain and boredom.”
Nietzsche, while acknowledging the seeming absurdity of existence, champions the power of individual will. He urges us to create our own values and live according to them, thus embracing life in its totality. In his words,
“To live is to suffer, to survive is to find some meaning in the suffering.”
In the face of this existential paradox, the phrase “It is what it is” serves as a form of acceptance and understanding. Each philosopher, in exploring this paradox, offers a way to navigate the seas of existential questioning. Through this book, we aim to understand how each of them provides a unique compass to steer us through the paradox of our existence, encouraging us to embrace life as it is, rather than how we might wish it to be.
C. “It Is What It Is”: Meaning of the Title
The phrase “It is what it is” is an idiom expressing acceptance, if not resignation, of a situation that exists, regardless of whether it’s desirable or not. Its simplicity belies a profound, existential depth. It invites us to confront reality as it is, to accept rather than to resist, and to understand rather than judge.
Ernest Becker, Alan Watts, Arthur Schopenhauer, and Friedrich Nietzsche – each of these philosophers, in their own unique way, explore this underlying concept. The idea of accepting reality as it is, and not as we’d like it to be, echoes throughout their philosophies. It’s this acceptance of reality that lies at the heart of our book’s title and will serve as a recurring theme in our exploration of these four philosophical giants.
Ernest Becker’s work on the denial of death focuses on our human tendency to resist the most fundamental of all realities – our mortality. In the face of this harsh reality, he suggests that
“The most one can do is to fashion something – an object or ourselves – and drop it into the confusion, make an offering of it, so to speak, to the life force.”
Here, Becker subtly points us towards acceptance – an understanding that ‘it is what it is.’
Alan Watts, with his unique blend of Eastern and Western philosophy, provides us with a different perspective. He emphasizes the interconnectedness of the universe, asserting that the individual and the universe are not two, but one. Watts once stated,
“The only way to make sense out of change is to plunge into it, move with it, and join the dance.”
He encourages us to accept and embrace the ever-changing nature of life, a testament to the phrase ‘it is what it is.’
Arthur Schopenhauer, through his philosophy of ‘The World as Will and Representation,’ highlights our unending cycle of desire and suffering, and our constant striving for more. Yet, he also points to the possibility of escape through aesthetic appreciation and the contemplation of art, indirectly urging us to understand and accept the world as it is.
Lastly, Friedrich Nietzsche encourages us to face reality head-on, to affirm life in all its pain and pleasure. To create one’s own values and dance with the uncertainty and suffering inherent to existence. His famous proclamation,
“Amor Fati” – “Love Your Fate,”
is a resounding call to accept life in all its forms, embodying the spirit of ‘it is what it is.’
Throughout this book, we will examine how each of these philosophers unravels the fabric of existence, how they each interpret ‘it is what it is’ within the scope of their unique philosophies, and how we might apply this understanding in our own lives.
Chapter II:
Ernest Becker and the Denial of Death
A. Introduction to Ernest Becker
Ernest Becker was a cultural anthropologist, writer, and teacher best known for his Pulitzer Prize-winning book, “The Denial of Death.” Born in 1924 in Springfield, Massachusetts, Becker grappled with the human condition and its inherent paradoxes, leaving behind a body of work that continues to inspire and provoke thought decades after his untimely death in 1974.
Becker’s ideas were influenced by an array of thinkers, from Sigmund Freud to Otto Rank, and his work encompasses perspectives from psychology, philosophy, and anthropology. Despite the heavy influences, Becker’s thoughts are uniquely his own, blending these disciplines into a distinctive worldview that confronts the core truths of human existence.
The cornerstone of Becker’s philosophy is his confrontation with death, the inescapable end point of every human life. Becker posits that the awareness of our mortality creates a deep-seated existential anxiety, a terror that influences much of human behavior. “The idea of death, the fear of it, haunts the human animal like nothing else,” Becker wrote in “The Denial of Death.”
To cope with this existential dread, according to Becker, humans create symbolic systems of immortality—religions, nations, and artistic creations that give us a sense of being part of something eternal, something greater than our finite lives. As he once stated, “Man cannot endure his own littleness unless he can translate it into meaningfulness on the largest possible level.”
Over the following sections, we will explore Becker’s views on death, the concept of heroism, the illusions of individuality, and how his philosophy provides an intriguing lens to understand the phrase, ‘it is what it is.’ In his acceptance of the most fundamental reality of life – death – Becker offers insights that remind us to embrace the world as it truly is, not merely as we wish it to be. As we venture deeper into his thoughts, we shall find that Becker, in his exploration of the human condition, paints a profound portrait of acceptance and understanding.
B. Fear of Death: The Human Condition
Death – the great unknown, the uncharted territory at the end of life’s journey – is an inevitable reality that all humans must face. According to Ernest Becker, this harsh inevitability creates a deep-seated existential anxiety that is unique to our species. Humans, he suggests, are the only creatures who possess the self-awareness to comprehend the inevitability of their own demise, and this awareness creates a terror that influences much of human behavior.
In his magnum opus “The Denial of Death,” Becker writes, “The idea of death, the fear of it, haunts the human animal like nothing else; it is a mainspring of human activity—activity designed largely to avoid the fatality of death, to overcome it by denying in some way that it is the final destiny for man.”
This ‘denial of death’ as Becker describes it, isn’t always overt. We don’t necessarily spend our days in conscious terror of our mortality. Instead, the fear is a subtle undercurrent, subtly influencing our actions, decisions, and the very constructs of our societies. It leads us to seek significance, to create symbolic systems of immortality—religions, nations, scientific theories, and artistic creations.
Becker asserts that these ‘immortality projects’ serve to give us a sense of meaning, a sense of being part of something eternal, something greater than our finite lives. “Man cannot endure his own littleness unless he can translate it into meaningfulness on the largest possible level,” he explains.
But the existential anxiety, the fear of death, is a double-edged sword. While it drives us towards achievements, creativity, and the construction of meaning, it also fuels our deepest fears, our conflicts, and the darker aspects of human behavior. We defend our symbolic systems fiercely, often leading to conflict with those who hold different systems. As Becker states, “The irony of man’s condition is that the deepest need is to be free of the anxiety of death and annihilation; but it is life itself which awakens it, and so we must shrink from being fully alive.”
In exploring the fear of death, Becker reminds us to confront our ultimate reality, death itself, and to recognize how it shapes our lives. He invites us to view the phrase ‘it is what it is’ in a new light – a call to accept and acknowledge the realities we often try to deny or avoid, and to understand the profound impact of this acceptance on our lives.
C. Heroism and Immortality Projects
One of the most compelling aspects of Ernest Becker’s work is his exploration of heroism and immortality projects. According to Becker, the fear of death that resides in each of us motivates a constant quest for heroism and significance in our lives. This drive towards heroism, Becker believes, is an attempt to transcend our mortal limitations, and as such, forms the basis of our immortality projects.
Becker defines heroism as “man’s attempt to triumph over his limitations, to deny his mortal nature, to seek significance in a universe that is otherwise indifferent.” This quest for heroism, he argues, is an attempt to reconcile our dualistic nature – the physical self that is bound by time and space, and the symbolic self that seeks meaning and eternity.
The pursuit of these hero projects can take countless forms. They could be as grand as founding a nation, creating a piece of art, or making a scientific breakthrough. Alternatively, they could be as simple as living a good life, being a good parent, or striving for personal development and growth.
“Immortality projects,” Becker writes, “are the ways that humans attempt to create or become part of something eternal that can survive physical death. The most obvious example is religion, but other cultural worldviews also offer paths to symbolic immortality.”
However, the quest for heroism and immortality isn’t without its pitfalls. As these projects serve as defense mechanisms against our awareness of mortality, we often become so attached to them that we defend them at all costs, sometimes leading to conflict, destruction, and the devaluation of others who hold different beliefs or worldviews.
Despite these potential downsides, Becker’s concept of heroism and immortality projects serves as an empowering perspective on the human experience. It urges us to confront and embrace our mortal nature, to strive for significance, and to create meaning in a universe that is otherwise indifferent.
In essence, Becker’s concept of heroism and immortality projects echoes the sentiment of ‘it is what it is.’ It encourages us to recognize and accept our limitations and the reality of our mortality, while simultaneously inspiring us to transcend these limitations through meaningful pursuits. As we grapple with the paradox of our existence, Becker reminds us that we have the power to create our own form of heroism, our own immortality projects, as we navigate the journey of life.
D. The Illusion of Individuality
Ernest Becker’s work also delves into the complex construct of individuality. He suggests that our sense of being unique individuals is largely an illusion, a coping mechanism to deal with the terror of our mortality. This illusion of individuality, Becker proposes, is integral to our efforts to deny death and our drive to create meaning and significance in our lives.
He writes, “Man is a creator with a mind that soars out to speculate about atoms and infinity, who can place himself imaginatively at a point in space and contemplate bemusedly his own planet. This immense expansion, this dexterity, this ethereality, this self-consciousness gives to man literally the status of a small god in nature, as the Renaissance thinkers knew.”
Yet, this godlike status comes with a price. The self-consciousness that allows us to speculate about atoms and infinity also bestows upon us the knowledge of our own mortality. As Becker states, “Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it.”
This duality, this paradox of being both godlike and wormlike, creates the illusion of individuality. We strive to emphasize our uniqueness, our heroism, to overshadow the mundane, finite aspects of our existence. We build identities and personas, create narratives of our lives that speak of purpose, progression, and achievement.
However, Becker encourages us to see beyond this illusion. Recognizing the construct of individuality doesn’t diminish the value of the individual, but it allows us to see our shared humanity, our shared fears, and aspirations. In understanding this, we can cultivate empathy and unity, realizing that beneath the veneer of individual differences, we are all bound by the same existential conditions.
In the light of ‘it is what it is,’ Becker’s perspective on individuality invites us to confront and accept the paradox of our existence. By acknowledging our wormlike nature within our godlike aspirations, we can embrace our true selves, not as isolated entities, but as interconnected parts of the grand scheme of existence.
E. Becker’s Perspective on ‘It is What it is’
The phrase ‘it is what it is’ is often used to express acceptance of a situation or reality as unalterable, sometimes despite one’s wishes or efforts to the contrary. In the context of Ernest Becker’s philosophical explorations, this statement takes on a profound significance.
Becker’s work is a poignant reminder of the inescapable realities of existence – particularly, the inevitability of death, the illusion of individuality, and the paradox of our godlike aspirations juxtaposed with our mortal limitations. In essence, his entire philosophy could be encapsulated by the statement ‘it is what it is.’
For Becker, the acceptance embedded in ‘it is what it is’ is not one of resignation or defeat, but rather a starting point for courageous confrontation with our existential realities. It is an invitation to embrace life fully, with all its complexities and contradictions.
Consider Becker’s exploration of death. Rather than encouraging a morbid preoccupation, Becker’s approach to our mortal reality allows us to face and acknowledge death, which in turn, lets us live more deeply and authentically. He writes, “The fear of death is the mainspring of human activity.” In accepting ‘it is what it is,’ we accept our mortality as a driving force behind our quest for meaning and significance.
On individuality, Becker challenges our perception of our own uniqueness. He points out that our attempts to construct individual identities and immortality projects are ultimately our ways of coping with our existential anxieties. Understanding this, ‘it is what it is’ becomes a call to see beyond our constructed identities to our shared human condition.
In examining heroism, Becker exposes the drive behind our quest for significance. He implies that our heroic acts and pursuits, though admirable, are often ways of denying our own mortality. Here again, ‘it is what it is’ can be seen as a reminder to face the reality of our finite lives while continuing to seek meaning and make a difference.
In essence, Becker’s philosophy invites us to see ‘it is what it is’ not merely as acceptance of reality, but as a catalyst for deep understanding, compassionate connection, and purposeful action. As we delve deeper into the work of other philosophers in the following chapters, we will further explore the profound implications and potential of this seemingly simple phrase.
Chapter III:
Alan Watts and the Nature of Reality
A. Introduction to Alan Watts
Alan Watts, a British philosopher, writer, and speaker, is renowned for his ability to interpret and popularize Eastern philosophy for a Western audience. His work, extending to more than 25 books and numerous articles, largely revolved around personal identity, the true nature of reality, and the pursuit of happiness, integrating thoughts from Buddhism, Taoism, and Hinduism, among others.
Watts was born in 1915 and showed a keen interest in Eastern philosophies from an early age. He moved to the United States in 1938 and began Zen training in New York. Eventually, he became an Episcopal priest but left the ministry to pursue his interest in Eastern philosophies, becoming one of the foremost interpreters of these philosophies for the Western world.
Watts had an uncanny ability to take complex philosophical ideas and explain them in a way that was both engaging and easy to understand. Through his lectures, books, and radio talks, he demystified Eastern philosophy and brought its wisdom to the masses. Watts was not merely a scholarly philosopher but a charismatic and persuasive communicator who invited his listeners and readers to embark on a personal exploration of consciousness and reality.
He famously said, “This is the real secret of life – to be completely engaged with what you are doing in the here and now. And instead of calling it work, realize it is play.” This embodies his philosophy of embracing the present moment and recognizing life’s inherent joy.
Watts’ writings and teachings continue to inspire and provoke thought, bridging the gap between ancient Eastern philosophies and our modern life. His interpretations of reality and the nature of self have had a profound influence on the western understanding of Eastern philosophies, providing insights that remain timeless and universally applicable.
In the upcoming sections, we will delve deeper into Watts’ perspectives on reality, the self, and the interconnectedness of the universe, and explore how these insights might resonate with the phrase ‘it is what it is.’
B. The Illusion of Separation
One of the fundamental tenets of Alan Watts’ philosophy is the belief that the perceived separation between the self and the universe is an illusion. This idea, heavily influenced by Eastern philosophies, forms the backbone of his views on reality and consciousness.
Watts posits that the distinction we make between ourselves and the world outside us is an artificial construct. He argues that we are not separate entities navigating through an external universe; rather, we are inseparable parts of that universe, completely intertwined with the world around us.
“We do not ‘come into’ this world; we come out of it, as leaves from a tree. As the ocean ‘waves,’ the universe ‘peoples.’ Every individual is an expression of the whole realm of nature, a unique action of the total universe,” he once wrote. This perspective reframes our understanding of identity and existence, suggesting that we are not isolated individuals but interconnected pieces of a greater cosmic puzzle.
Our conventional sense of self, according to Watts, is a narrow and limited interpretation of who we are. The ego, which we typically identify as our self, is merely the focal point of our conscious awareness. It’s what we are aware of at any given moment. However, it does not account for the vast complexity and interconnectedness of our existence.
This notion of interconnectedness is at odds with our everyday perception of reality, where we view ourselves as distinct entities separated from each other by physical space. Watts contends that this sense of separation is a form of ignorance, a misunderstanding of reality. He argues that in reality, we are intimately connected with everything else in the universe.
Recognizing the illusion of separation, according to Watts, can have profound implications. It invites a shift in perspective that can alter how we view ourselves and how we relate to the world around us. It encourages a sense of unity, compassion, and deep interconnectedness.
In the context of ‘it is what it is,’ the illusion of separation urges us to see things as they truly are, beyond our individual perspectives and biases. It calls for the acceptance of our inherent connectedness and the dissolution of the boundaries we construct between ourselves and the universe. In this light, ‘it is what it is’ becomes a call to embrace our interconnectedness and to experience the world as a unified whole.
C. The Principle of Ineffability: Unspeakable Reality
Another significant component of Alan Watts’ philosophy is the principle of ineffability, which asserts that the ultimate truth or reality is beyond words and can’t be adequately expressed or confined within human language. This concept, rooted in Eastern philosophical traditions, plays a critical role in Watts’ interpretation of reality and our relationship with it.
Watts wrote, “The menu is not the meal.” This metaphor suggests that our descriptions or representations of reality (the menu) are not the reality itself (the meal). We often mistake our thoughts, labels, and concepts about the world for the world itself, forgetting that these are merely symbols that point to the reality, not the reality itself.
Furthermore, he argued that because our language operates in dualities (good/bad, right/wrong, self/other), it inherently creates a false sense of separateness and division. This, Watts believed, prevents us from perceiving the fundamental interconnectedness of all things. He wrote, “We look at the world through windows on which we have drawn maps, and then mistake the map for the world.”
The principle of ineffability does not devalue language or conceptual thought; instead, it highlights their limitations. Watts encouraged acknowledging this limitation as a way to experience reality more fully and directly. He suggested that by recognizing the insufficiency of our symbols and concepts, we could transcend them and encounter reality in its raw, unmediated form.
In the context of ‘it is what it is,’ the principle of ineffability resonates strongly. It emphasizes that reality, in its fullest sense, cannot be encapsulated by our interpretations or descriptions. ‘It is what it is’ may be seen as an acknowledgment of this unspeakable reality, an acceptance of the ineffable nature of existence beyond our concepts and judgments.
Thus, through the lens of Alan Watts’ philosophy, ‘it is what it is’ encourages us not only to accept the reality as it presents itself but also to appreciate the inherent mystery and ineffability of our existence. It’s a call to experience life directly, beyond the confines of language and dualistic thinking.
D. Life as a Play: The Cosmic Drama
Another fascinating element of Alan Watts’ philosophy is his view of life as a form of play, often referred to as the ‘cosmic drama.’ He viewed the universe as an ever-evolving theater, with each of us playing our unique part in this grand spectacle. This idea not only provides a fresh perspective on our existence but also has profound implications for how we live our lives.
“Life is a mighty joke,” Watts once said. “There is no point trying to find it out, that’s just the way it is and don’t try to make sense out of it.” This quote captures his playful view of existence. To Watts, life is not a problem to be solved or a challenge to be overcome, but a game to be played.
The concept of ‘cosmic drama’ springs from Watts’ belief in the interconnectedness of all things and the illusion of separateness. He saw each individual as a unique expression of the universe, playing a specific role in the cosmic play. Every event, every moment, is part of this grand spectacle, and our individual lives are integral threads in this cosmic tapestry.
Seeing life as a form of play challenges the common perspective that views life as a serious business, dominated by struggle and strife. Instead, Watts invites us to approach life with a sense of joy, creativity, and spontaneity. This does not mean ignoring the pains and challenges of life, but rather embracing them as essential parts of the play, to be experienced and expressed fully.
From this viewpoint, ‘it is what it is’ can be interpreted as an affirmation of life’s playfulness. It suggests a willingness to engage with life just as it unfolds, without attempting to control or resist its natural flow. It encourages us to embrace the uncertainties and absurdities of life, and to participate fully in the cosmic drama, with all its joys, sorrows, triumphs, and tragedies.
Watts’ perspective invites us to see ‘it is what it is’ not as a statement of resignation, but as an invitation to dance with life, to play our part in the cosmic drama with wholehearted engagement and joy. Life, in all its glorious unpredictability, is the dance floor, and we are the dancers. As Watts puts it, “You are a function of what the whole universe is doing in the same way that a wave is a function of what the whole ocean is doing.”
E. Watts’s Perspective on ‘It is What it is’
Given Alan Watts’s teachings about the nature of reality and life, ‘it is what it is’ holds deep resonance with his philosophy. In his world view, this phrase encapsulates the acceptance of reality as it is and the recognition of our interconnectedness with the universe.
At its core, ‘it is what it is’ expresses a radical acceptance of reality as it is, free from our judgments, preferences, and interpretations. This perspective aligns closely with Watts’s views. He often spoke of the need to see things as they are, beyond our habitual patterns of thought and our tendencies to label and judge. “The real secret of life — to be completely engaged with what you are doing in the here and now. And instead of calling it work, realize it is play,” he said.
Furthermore, the phrase aligns with Watts’s views on the illusion of separateness and the principle of ineffability. ‘It is what it is’ can be seen as an acceptance of the interconnectedness of all things and the ineffable nature of reality. It signifies a willingness to see beyond the illusion of separation and to acknowledge the fundamental unity of existence.
In terms of the cosmic drama, ‘it is what it is’ may be seen as an affirmation of our role in the unfolding play of life. It encourages us to fully participate in the play, to embrace each moment as it comes, without resistance or judgment. It suggests a willingness to dance with the flow of life, to engage with the world as a player in the cosmic drama.
Watts might see ‘it is what it is’ as a call to radical acceptance, a call to see beyond our narrow interpretations and to engage fully with life as it unfolds. It is a call to see ourselves not as isolated entities but as integral parts of the interconnected universe, to accept the ineffable nature of reality, and to play our unique role in the cosmic drama with joy and spontaneity. As he once said, “The meaning of life is just to be alive. It is so plain and so obvious and so simple. And yet, everybody rushes around in a great panic as if it were necessary to achieve something beyond themselves.”
Chapter IV:
Arthur Schopenhauer and the World as Will and Representation
A. Introduction to Arthur Schopenhauer
Arthur Schopenhauer was a 19th-century German philosopher who made significant contributions to metaphysical and existential thought. His philosophy was influenced by the ideas of Immanuel Kant, but he took those ideas in a new direction, incorporating perspectives from Eastern philosophies and offering a unique interpretation of the nature of reality.
Schopenhauer’s central work, “The World as Will and Representation” (Die Welt als Wille und Vorstellung), is the foundation of his philosophical system. In this work, he put forward two fundamental concepts that form the bedrock of his philosophy: the world as ‘Will’ and the world as ‘Representation’.
To Schopenhauer, the world as ‘Will’ refers to the driving force or energy that underlies everything in the universe. This Will is irrational, purposeless, and blind. It is an incessant striving or yearning that fuels all action, desire, and suffering. It’s the primal force that drives nature and life.
The world as ‘Representation’ refers to the world as it appears to our consciousness, filtered through our individual perception. According to Schopenhauer, the world that we perceive and experience is not the true reality; rather, it is a subjective representation shaped by our mind and senses. He famously said, “The world is my representation.”
Schopenhauer is often characterized as a pessimistic philosopher because of his view of human life as dominated by suffering and desire. However, he also proposed a way to mitigate this suffering, drawing on the teachings of Buddhism and Hinduism. He suggested that through aesthetic contemplation, compassion, and the renunciation of desire, one could attain a state of tranquility and peace.
Schopenhauer’s philosophy invites us to reflect on the nature of our desires, the reality of suffering, and the possibility of transcending the ceaseless striving that characterizes human life. His ideas provide a profound backdrop for understanding the phrase ‘it is what it is’ and its implications for how we perceive and engage with the world.
B. The Primacy of Will
In Arthur Schopenhauer’s philosophical framework, the concept of ‘Will’ holds a significant position. He posits ‘Will’ as the underlying force of everything in the universe, driving life, evolution, and all existence. This concept gives us an interpretative lens through which we can view the phrase ‘it is what it is.’
Schopenhauer described ‘Will’ as the innermost essence, the kernel, of every particular thing and also of the whole. He saw it as a blind, irrational force that manifests itself in human beings as desire, striving, and ultimately, suffering. According to Schopenhauer, this primal force is ceaseless and purposeless, it simply strives without a goal.
In Schopenhauer’s words, “A human may very well do what he wants, but cannot will what he wants”. This quotation captures the nature of the Will as something that drives us but is not subject to our control. Even when we think we are making conscious decisions, it is the Will, the primordial instinct, that is truly in control.
Our desires, ambitions, passions, and fears are all manifestations of this same Will, driving us from within. But this Will leads to perpetual striving and suffering, as each satisfied desire only gives way to a new one. The Will is never satisfied; it is always reaching, wanting, and yearning.
This understanding of the Will can give a deeper meaning to the phrase ‘it is what it is’. It implies an acceptance of the ceaseless striving and inherent suffering of life, driven by the relentless force of the Will. It is an acknowledgment that the fundamental nature of existence is beyond our control, driven by a primal force that does not bend to our desires or expectations.
Moreover, the phrase ‘it is what it is’ also encapsulates a potential path to peace and tranquility proposed by Schopenhauer: by recognizing the nature of the Will and the inherent suffering it causes, we can begin to detach from our desires and reduce our suffering. Thus, understanding and accepting ‘what is’ becomes the first step towards finding relief from the relentless drive of the Will.
C. The Futility of Desire and Suffering
Central to Schopenhauer’s philosophy is the idea of desire and its futility, an experience he sees as a primary source of suffering. The ‘Will’ drives us to desire and strive, and in doing so, creates a never-ending cycle of wanting that leads inevitably to suffering.
For Schopenhauer, desire springs from a sense of lack, a dissatisfaction with the present moment, and the hope that fulfillment of the desire will end the dissatisfaction. However, he asserts that this is a futile hope. In fulfilling a desire, we merely find temporary relief before a new desire takes its place. “We are like the squirrel in the cage, which, however fast it runs, gets nowhere,” he famously observed.
Schopenhauer believed that all desires are ultimately unfulfillable because they are driven by the ‘Will,’ which is ceaseless and insatiable. Even when we believe we have fulfilled a desire, the satisfaction is fleeting, and we quickly find ourselves in the grip of a new desire. This endless cycle of desire and satisfaction, desire and satisfaction, is what Schopenhauer called the “pendulum swing of life.”
Furthermore, Schopenhauer asserted that life’s inevitable suffering was not only the result of frustrated desires but also of boredom. When we are not striving after some desire, we are left in a state of boredom, as there is no desire to stimulate our will.
Through his analysis of desire and suffering, Schopenhauer provided a bleak but profound understanding of human life, one that invites deep introspection and a radical rethinking of our usual way of engaging with the world.
The phrase ‘it is what it is’ finds resonance with this perspective. It suggests an acceptance of life with all its inherent desires and inevitable suffering. It is a recognition of the futility of our ceaseless striving and an invitation to confront the reality of life without illusions. To accept ‘it is what it is’ is to acknowledge the truth of our existence, in all its harshness and beauty, without seeking to escape into fantasies or false hopes.
D. Art as a Means to Transcend Suffering
Although Schopenhauer’s philosophy often dwells on suffering and the futility of desire, he does not leave us without a lifeline. He presents the possibility of transcendence and relief from suffering through aesthetic experience – principally, through the experience of art.
For Schopenhauer, art and beauty provide an escape from the ceaseless striving and suffering of existence. He wrote, “The effect of the beautiful in nature is that it takes us out of the will-dominated way of perceiving.” Art, in his view, offers a way to temporarily step outside the relentless cycle of desire and suffering, to pause the ‘Will’ and experience a state of pure contemplation.
Schopenhauer valued art because it enables us to perceive the world without the distorting lens of our personal desires and interests. In the face of a beautiful piece of art or the majestic panorama of nature, we lose ourselves; our desires momentarily silenced, and we are immersed in pure perception. In this state of aesthetic contemplation, we can experience a sense of sublime tranquility and deep connection with the world.
Art, then, serves a dual function in Schopenhauer’s philosophy. Firstly, it provides a temporary respite from the ‘Will,’ the desires, and the suffering of life. Secondly, it offers a glimpse of the world beyond our individual perspectives, a world that is not distorted by our personal desires and fears but experienced as it truly is.
In the context of ‘it is what it is,’ art becomes a pathway to understanding and accepting the world as it truly is. It offers a moment of clarity, a break from the relentless striving of the ‘Will,’ where we can step back and perceive the world without the veil of our desires and fears. In these moments, we are closer to seeing the world as ‘it is what it is,’ to accepting reality without trying to change or control it. As Schopenhauer eloquently puts it, “Art is the way we perceive the world when we take a break from will.”
E. Schopenhauer’s Perspective on ‘It is What it is’
Arthur Schopenhauer’s philosophy provides a profound and thought-provoking lens through which to interpret the phrase ‘it is what it is.’ While he did not explicitly discuss this phrase, his philosophy of the ‘Will’ and his ideas about desire, suffering, and art provide a rich context for understanding it.
Schopenhauer’s philosophy is marked by a sense of realism. He doesn’t shy away from life’s suffering but instead acknowledges it as an inherent aspect of existence. This, in many ways, resonates with the phrase ‘it is what it is.’ This phrase embodies an acceptance of reality as it is, not as we wish it to be.
One can imagine Schopenhauer using ‘it is what it is’ to describe the relentless striving and inherent suffering caused by the ‘Will’. Life, driven by this ceaseless force of the ‘Will’, is filled with striving, desire, and suffering. This is the nature of existence; it is what it is.
Schopenhauer’s philosophy also finds resonance with this phrase in his discussion of desire. Our lives are dominated by endless cycles of desire and fulfillment, leading to a transitory satisfaction that soon gives way to a new desire. This futile cycle is the reality of human existence, it is what it is.
However, Schopenhauer also offers a pathway towards transcendence. Through aesthetic experience, particularly through the experience of art, one can step outside the cycle of desire and suffering, even if only for a moment. This temporary escape, this moment of pure perception and connection with the world, is also part of our existence; it too is what it is.
In summary, through Schopenhauer’s lens, ‘it is what it is’ becomes a philosophical acknowledgment of the reality of existence, marked by desire, suffering, and fleeting moments of transcendence. It is a recognition of life’s inherent struggles but also of its potential for moments of deep connection and insight. It is an acceptance of the world as it is, driven by the unceasing ‘Will’, and experienced in its raw, unvarnished truth. As Schopenhauer might suggest, ‘it is what it is’ could be viewed as a call to face the reality of life courageously, without illusions, and to seek moments of transcendence where they can be found.
Chapter V:
Friedrich Nietzsche and the Will to Power
A. Introduction to Friedrich Nietzsche
Friedrich Nietzsche, a German philosopher, cultural critic, and poet, was one of the most influential thinkers of the 19th century. His philosophical explorations touched on a broad range of themes, including morality, religion, epistemology, language, and, of course, the nature of existence.
Born on October 15, 1844, in Röcken, Germany, Nietzsche developed a philosophy that was deeply personal and inherently questioning. He was known for his compelling style, often expressed in aphorisms and metaphors. His life was marked by ill health, leading to a breakdown in 1889 and his death in 1900.
Nietzsche’s philosophy is marked by its critical stance towards established norms and values. He challenged the dominant moral frameworks of his time, particularly Christian morality, which he saw as promoting a ‘slave morality’ that suppresses the life-affirming instincts.
Nietzsche is perhaps best known for his concept of the “Will to Power,” a fundamental drive that he believed underlies all human action. He also proposed the idea of “Eternal Recurrence”, a hypothesis that the universe endlessly repeats itself and that our lives are destined to recur exactly as they have.
Nietzsche’s declaration “God is dead,” from his work ‘Thus Spoke Zarathustra’, is often misunderstood as a simple atheistic statement. But Nietzsche was pointing to the declining influence of traditional religion in shaping Western moral values, and the resulting vacuum this leaves.
His idea of the “Ubermensch” or “Overman” is another key aspect of his philosophy. Nietzsche proposed the Overman as an individual who, having transcended traditional values and morality, is able to create his own values and live life in a way that affirms its worth, despite its inherent suffering and challenges.
A phrase that could sum up Nietzsche’s philosophy is “Amor Fati” – a Latin phrase that means “Love of Fate.” For Nietzsche, embracing life, with all its struggles and hardships, is crucial. He encourages us to love our fate and affirm life, no matter what it throws at us.
Nietzsche’s philosophy is intense, provocative, and deeply personal, offering a powerful perspective on the human condition. As he famously wrote, “I am not a man, I am dynamite.” This dynamism is what makes Nietzsche’s thoughts so significant, even today. His exploration of power, values, and the very nature of existence continues to resonate with us, offering novel insights and challenging our preconceptions about life.
B. The Will to Power: Life’s Driving Force
The “Will to Power” is arguably one of Friedrich Nietzsche’s most central, yet also most enigmatic, ideas. This concept is a cornerstone of Nietzsche’s philosophy, representing an overarching drive that he believed underlies all human behavior.
Nietzsche proposed that every living thing has an inherent urge to exert its will upon the world, to affirm itself, and to grow. This assertion, this “Will to Power,” is not merely about physical power or dominance over others. It’s a broader concept, encompassing our desire to impose our will on the world, our urge to create, to overcome challenges, and to pursue knowledge and truth.
As Nietzsche wrote in ‘Beyond Good and Evil’: “What is good? All that heightens the feeling of power, the will to power, power itself in man. What is bad? All that is born of weakness.”
The “Will to Power” extends beyond mere survival. It’s about flourishing and expanding oneself, about achieving personal growth and development. The will to power is an individual’s main driving force, essentially an instinct for freedom and creative energy. It reflects a profound affirmation of life, a deep-seated desire to make one’s mark upon the world and to fully actualize one’s potential.
Nietzsche saw this will to power everywhere, from the smallest organism striving for life to the greatest human achievements in art, science, and culture. Even in actions traditionally seen as altruistic or empathetic, Nietzsche saw an expression of the will to power.
It’s important to understand that Nietzsche didn’t perceive the will to power as something to be curbed or repressed. Instead, he saw it as the very essence of life itself, a vital force that fuels creativity, discovery, and personal growth. Nietzsche warned against suppressing this instinct, arguing that doing so could lead to resentment and a denial of life’s inherent value.
In Nietzsche’s view, understanding and harnessing the will to power is crucial for leading a fulfilling life. The will to power is a force that can drive us to overcome life’s challenges, to create and innovate, and ultimately, to embrace and affirm life in all its complexity and struggle.
This embrace of life’s struggles, this affirmation of the will to power, is a key aspect of Nietzsche’s philosophy, and one that offers a fresh perspective on the human condition. As he wrote in ‘Thus Spoke Zarathustra’: “I say unto you: one must still have chaos in oneself to be able to give birth to a dancing star.”
C. The Overman (Übermensch) and Eternal Recurrence
Two of Friedrich Nietzsche’s most influential and transformative concepts are that of the “Overman” (or “Ubermensch”) and the “Eternal Recurrence.” These ideas have forever reshaped the landscape of existential philosophy.
1. The Overman (Übermensch)
The Übermensch, often translated as “Overman” or “Superman,” is a term Nietzsche used to describe the ultimate embodiment of human potential. He introduced this term in ‘Thus Spoke Zarathustra,’ where he described the Übermensch as a goal for humanity to set for itself.
The Übermensch is not a person, but a state of being—an ideal of a future individual who could transcend conventional morality to create their values. This individual would fully embrace the “Will to Power,” transforming themselves through self-overcoming, elevating their perspective above good and evil, and living a life of joyous affirmation.
Nietzsche wrote: “I teach you the overman. Man is something that shall be overcome. What have you done to overcome him?” This question encourages individuals to constantly strive towards the creation of their self, a perpetual evolution that defies societal norms and limitations.
2. Eternal Recurrence
The concept of “Eternal Recurrence” is another profound and somewhat paradoxical aspect of Nietzsche’s philosophy. It’s an idea Nietzsche proposed as a thought experiment rather than a physical or metaphysical reality. He suggests imagining our life as repeating indefinitely, with every moment, every joy, and every sorrow recurring infinitely.
The idea is found in ‘The Gay Science’ where he wrote: “What, if some day or night a demon were to steal after you into your loneliest loneliness and say to you: ‘This life as you now live it and have lived it, you will have to live once more and innumerable times more’… Would you not throw yourself down and gnash your teeth and curse the demon who spoke thus?”
It’s a radical acceptance and affirmation of life, including suffering and hardship. To affirm the eternal recurrence of one’s life, one must be willing to experience every joy and every pain, every triumph, and every failure, over and over again for eternity. This, for Nietzsche, is the ultimate affirmation of life.
The relationship between the Übermensch and Eternal Recurrence is important. The Übermensch, in affirming life unconditionally, would embrace the prospect of eternal recurrence. This affirmation means taking ownership of one’s life and choices, affirming the beauty and worth of life in its entirety, in all its pleasures and sufferings.
Understanding these concepts can be a powerful tool for personal transformation. They challenge us to rise above our circumstances, to strive toward our highest potential, and to embrace life in all its complexity, joy, and pain. Nietzsche’s philosophical insights offer a profound perspective on what it means to live a meaningful life and how to approach our existence with courage, resilience, and joy. As Nietzsche himself wrote, “To live is to suffer, to survive is to find some meaning in the suffering.”
D. Life Beyond Good and Evil
One of Friedrich Nietzsche’s most groundbreaking ideas is the rejection of traditional morality, notably depicted in his work, “Beyond Good and Evil.” Nietzsche challenges the dichotomy of good and evil, arguing that these are not objective truths but moral prejudices, cemented into societal consciousness by millennia of habit and tradition.
1. The Morality of Good and Evil
In “Beyond Good and Evil,” Nietzsche questions the concept of morality as an inherent truth, instead arguing that what we regard as ‘moral’ is merely a construct influenced by our upbringing, society, and historical context. He claimed that morality, particularly the Judeo-Christian morality of the West, had become a sort of straitjacket for humanity, stifling our ability to live according to our instinctual drives.
He states, “It is nothing more than a moral prejudice that truth is worth more than appearance.” This quote encapsulates his view that societal norms and morals can sometimes obscure reality and limit human potential.
2. Master and Slave Morality
Nietzsche introduced the idea of Master and Slave Morality to further elaborate on his critique of traditional morality. According to him, ‘Master Morality’ is a code of ethics based on the ‘Will to Power,’ associated with strength, vitality, and assertion of one’s desires. On the other hand, ‘Slave Morality’ originates from the weaker class and is associated with virtues such as humility, empathy, and kindness.
These two moral codes reflect different attitudes towards life: the Master Morality affirms life, taking what it desires, while the Slave Morality negates life, advocating for the repression of instinctual drives.
3. Moving Beyond Good and Evil
The call to move ‘beyond good and evil’ is a call to rethink and challenge our inherited moral values. Nietzsche suggests the development of a new morality, one that affirms life, embraces instinctual drives, and isn’t stifled by notions of good and evil.
In his words: “We need a critique of moral values, the value of these values themselves must first be called into question.” Nietzsche is not advocating for a life of immorality but for a higher morality, one that breaks the mold of traditional good and evil. It’s about the transformation of one’s values based on a profound and personal evaluation of what is beneficial for one’s life and growth.
This section might feel unsettling, as it challenges deep-seated beliefs and calls for a reassessment of our moral landscape. However, Nietzsche’s goal was not to disrupt for the sake of disruption, but to encourage us to live more authentically, free from the chains of inherited moral values. As we journey through life, we ought to remember his words: “You have your way. I have my way. As for the right way, the correct way, and the only way, it does not exist.”
E. Nietzsche’s Perspective on ‘It is What it is’
Friedrich Nietzsche’s perspective on the phrase ‘It is what it is’ could potentially be linked to his philosophy of ‘amor fati’ or the ‘love of fate’. This concept fundamentally means embracing everything that happens in life, including suffering and loss, as necessary and inevitable parts of existence. It suggests a deep acceptance of life in its entirety, even when it is harsh, challenging, or downright cruel.
1. Embracing Reality: The Concept of Amor Fati
Nietzsche’s amor fati is about fully accepting the nature of life without trying to change or avoid it. This deep acceptance is where ‘It is what it is’ fits into Nietzschean philosophy. The idea is to not just accept or bear with life’s challenges, but to love them because they are a part of life’s totality.
Nietzsche, in his Gay Science, wrote, “I want to learn more and more to see as beautiful what is necessary in things; then I shall be one of those who make things beautiful. Amor fati: let that be my love henceforth!”
2. Overcoming Nihilism
‘Amor fati’ also serves as an antidote to nihilism, the belief in the meaninglessness of life that Nietzsche saw as a perilous consequence of the death of God. Instead of despairing in meaninglessness, Nietzsche urges us to affirm life as it is – without inherent meaning – and to create our own values.
In Nietzsche’s view, the truth of ‘It is what it is’ lies in its assertion of reality as it stands, not reality as we wish it to be. It is the acceptance and affirmation of life as it is, in all its beauty and terror.
3. The Eternal Recurrence and ‘It is What it is’
The concept of ‘eternal recurrence,’ another of Nietzsche’s key ideas, can also relate to the saying ‘It is what it is’. The thought experiment asks if you would live your life over and over again, in the exact same way, forever. If you can say ‘yes’ to this, then you have truly accepted and affirmed your life as it is, without wishing for it to be any different.
“Everything has returned. […] The smallest particle in every moment: the whole of matter altogether. Everything in the same stream. […] Everything rushes into the future. All is new, and yet, nothing is new.” These words from Nietzsche himself encapsulate the idea of ‘It is What it is’ through the lens of eternal recurrence.
Therefore, from Nietzsche’s perspective, the phrase ‘It is what it is’ may represent a deep affirmation and love of life as it is – not as we hope, fear, or expect it to be. It is a call to move beyond denial and illusion towards a full embrace of reality. This echoes Nietzsche’s ultimate exhortation to become who we truly are. As he said, “Become what you are.”
Chapter VI:
Comparison and Contrast
A. The Fear of Death vs. The Illusion of Separation
When examining the philosophies of Becker and Watts, we notice a striking contrast between the themes of the fear of death and the illusion of separation. While both themes revolve around the human perception of reality and our place within it, they offer distinct perspectives on how we interpret and react to our existence.
1. Ernest Becker: The Fear of Death
Ernest Becker’s concept of the fear of death is predicated on the premise that humans, aware of their mortality, develop elaborate defenses to manage the terror it evokes. Becker proposes that our entire construction of the world, our culture, and our individual identities are largely reactions to our deep-seated fear of death. We embrace various ‘immortality projects’ that promise symbolic or literal eternal life, seeking to deny or mitigate our inevitable end.
“Our real self is the fear of death”, Becker wrote in his seminal work ‘The Denial of Death’, highlighting how our consciousness of mortality deeply shapes our individual and collective behaviors.
2. Alan Watts: The Illusion of Separation
Alan Watts, on the other hand, explores the human propensity for creating a dichotomy between the self and the universe, which he refers to as the illusion of separation. Watts argues that we are not merely in the universe but part of it; we are an expression of the entire cosmos, intrinsically interconnected with all aspects of reality.
Watts beautifully illustrates this point by saying, “You are something the whole universe is doing in the same way that a wave is something that the whole ocean is doing.”
3. Comparison and Contrast
Comparatively, both philosophies explore the human tendency to distance ourselves from aspects of reality we find uncomfortable or fearful – whether it be the inevitability of death or our inseparable connection to the universe. However, they contrast in how they propose we navigate these realities.
Becker suggests that the fear of death drives us to seek solace in various forms of symbolism and belief systems that give our lives a sense of permanence and meaning. Conversely, Watts urges us to dissolve the illusion of separation, to realize and embrace our fundamental unity with the universe.
The fear of death emphasizes our individuality and separateness – our struggle against the universe and its laws – while the illusion of separation emphasizes our fundamental interconnectedness, our unity with the cosmos.
Yet, in both philosophies, ‘It is what it is’ emerges as a recurring theme – an acceptance and acknowledgment of reality in its entirety, without resorting to illusion or denial. Whether facing our own mortality or the inseparability from the universe, the journey towards understanding lies in accepting the raw, unvarnished truth of existence. As Watts himself said, “The meaning of life is just to be alive. It is so plain and so obvious and so simple. And yet, everybody rushes around in a great panic as if it were necessary to achieve something beyond themselves.”
B. The World as Will vs. The Will to Power
Arthur Schopenhauer’s “The World as Will” and Friedrich Nietzsche’s “The Will to Power” represent two distinct but intertwined philosophical theories about the driving forces of life and existence.
1. Arthur Schopenhauer: The World as Will
Schopenhauer viewed the “Will” as a metaphysical existence underlying everything. The Will is blind, purposeless, and ceaselessly striving, causing all human desires, actions, and sufferings. Our experiences, he suggested, are influenced by our desires or “willings,” resulting in an endless cycle of wanting, suffering, and wanting again.
He writes in his chief work ‘The World as Will and Representation,’ “We can indeed, if so it pleases us, stoutly maintain that we will not have something or other; but that is simply identical with the assertion: we will to have something else.”
2. Friedrich Nietzsche: The Will to Power
Nietzsche’s concept of the “Will to Power,” while distinct, can be seen as a response to Schopenhauer’s pessimistic “Will to Life.” Nietzsche proposed that the fundamental drive in humans is not merely survival or reproduction, but the exertion of power and the continuous expansion of one’s influence and control.
In his notes, he wrote, “My idea is that every specific body strives to become master over all space and to extend its force (–its will to power:) and to thrust back all that resists its extension.”
3. Comparison and Contrast
Both philosophers agree that a form of “will” underlies human action and existence, and both describe it as a ceaseless striving. However, their interpretations of the will’s nature and its implications on our existence differ significantly.
Schopenhauer’s Will is blind and without ultimate purpose, leading to a cycle of desire and suffering. On the other hand, Nietzsche’s Will to Power is a creative force that strives towards growth, expansion, and domination.
Schopenhauer’s philosophy often leads to a pessimistic view of existence. The incessant striving of the Will, in his view, causes endless suffering, mitigated only through aesthetic experiences and ascetic renunciation. Conversely, Nietzsche’s Will to Power can be seen as a more optimistic or life-affirming concept. He sees the exertion of power as an expression of vitality and creativity, the ultimate affirmation of life.
Under the lens of ‘It is What it Is,’ both philosophies prompt us to recognize the underlying forces shaping our existence. Schopenhauer urges us to see the ceaseless striving and resulting suffering as inherent aspects of life. Nietzsche, meanwhile, encourages us to embrace the Will to Power, to take control, and shape our own destiny. Both philosophers call for an acceptance of life’s realities, whatever they may be, and echo the theme of our book in their philosophies.
C. How ‘It is What it is’ Echoes Across Different Philosophies
The phrase ‘It is What it is’ might seem simplistic at first glance, but as we delve into various philosophies, we find that it represents a profound wisdom echoed by many great thinkers, albeit in different ways. It signifies an acceptance of reality as it stands, devoid of our personal biases, fears, and hopes. This concept is central to the philosophies of Ernest Becker, Alan Watts, Arthur Schopenhauer, and Friedrich Nietzsche.
1. Ernest Becker: Accepting Mortality
Ernest Becker’s ‘Denial of Death’ concept suggests that the fear of mortality influences much of human behavior. His idea reflects the notion of ‘It is What it is’ in the acceptance of our inevitable death – a reality that many often deny or avoid. He says, “Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.”
2. Alan Watts: The Illusion of Separation
Alan Watts emphasized the acceptance of a unified existence and the illusion of our perceived separateness. He proposed that we are not isolated entities, but interconnected pieces of a single, flowing reality. This understanding aligns with ‘It is What it is,’ urging us to see things as they really are, beyond the illusions we create. Watts said, “We do not ‘come into’ this world; we come out of it, as leaves from a tree.”
3. Arthur Schopenhauer: The World as Will
Arthur Schopenhauer urged us to see the world as the manifestation of an insatiable Will, an incessant striving that ultimately leads to suffering. His philosophy mirrors ‘It is What it is’ in its recognition of the inevitability of desire and the accompanying suffering. Schopenhauer stated, “All life is suffering, so to wish for happiness is to wish for an illusion.”
4. Friedrich Nietzsche: The Will to Power
Nietzsche’s concept of ‘The Will to Power’ aligns with ‘It is What it is’ in its recognition of life’s fundamental driving force: the pursuit of power and expansion. This acknowledgment allows us to live authentically, embracing our desires and potential for growth rather than denying them. Nietzsche noted, “My idea is that every specific body strives to become master over all space and to extend its force.”
Across these varied philosophies, ‘It is What it is’ signifies an acceptance and understanding of life’s realities, whether they are the inevitability of death, our interconnected existence, the ceaseless striving of the Will, or the drive for power. Through their philosophies, each of these thinkers prompts us to see reality more clearly, urging us to acknowledge and embrace ‘What is,’ thus embodying the ethos of ‘It is What it is.’
Chapter VII:
Interdisciplinary Applications
A. Implications for Psychology
The philosophies of Becker, Watts, Schopenhauer, and Nietzsche, particularly the overarching concept of ‘It is What it is,’ have profound implications for the field of psychology. These philosophers each offer a unique lens through which we can explore human behavior, cognition, and emotion, providing valuable insights into how we understand and navigate our lives.
1. Ernest Becker: The Role of Mortality in Human Behavior
Becker’s theories significantly contribute to the field of existential psychology, specifically Terror Management Theory (TMT). According to this theory, the fear of death can influence our behaviors and decision-making processes. “The idea of death, the fear of it, haunts the human animal like nothing else,” Becker once said. In practice, psychologists can use this understanding to address anxiety, fear, or denial associated with mortality and help individuals live more fully in the present.
2. Alan Watts: The Illusion of Separation and Interconnectedness
Watts’ ideas about the interconnectedness of all things can revolutionize how we view the self in psychology. The illusion of separation is central to many psychological problems, including feelings of isolation, loneliness, and alienation. Watts’s teachings can help individuals realize the interconnected nature of existence, leading to a more profound sense of belonging and overall well-being. “You are a function of what the whole universe is doing in the same way that a wave is a function of what the whole ocean is doing,” Watts once observed.
3. Arthur Schopenhauer: Desire, Will, and Suffering
Schopenhauer’s concept of the Will, with its endless striving and consequent suffering, offers valuable insights into the nature of desire and dissatisfaction, central themes in psychology. His philosophy can help psychologists explore and understand individual desires, motivations, and the root causes of unhappiness. “The basis of all willing is need, lack, and hence pain, and by its very nature and origin it is therefore destined to pain,” Schopenhauer wrote.
4. Friedrich Nietzsche: Power Dynamics and Individual Growth
Nietzsche’s ‘Will to Power’ theory provides a lens through which psychologists can explore motivations, aspirations, and power dynamics. It can offer valuable insights into individual growth and personal development, contributing to the fields of motivational psychology and personality psychology. “Man’s greatest wish is to gain power and not to lose it. Power is the most effective instrument of survival,” Nietzsche argued.
In sum, ‘It is What it is,’ as reflected in these four philosophies, opens up numerous avenues for exploring human psychology. It urges a reality-based, unbiased understanding of human behavior, cognition, and emotion, which is invaluable in therapeutic, clinical, and research contexts.
B. Influence on Contemporary Thought and Culture
The philosophies of Becker, Watts, Schopenhauer, and Nietzsche, along with the core notion of ‘It is What it is,’ have not only shaped various academic disciplines but also significantly influenced contemporary thought and culture. Their philosophies have permeated popular culture, literature, movies, music, and even everyday discourse.
1. Ernest Becker: Acceptance of Mortality
Becker’s emphasis on embracing the reality of death has significantly influenced the ‘Death Positive Movement’ that encourages open discussions about mortality. In the world of literature and cinema, themes revolving around the acceptance of death are prevalent. “To live fully is to live with an awareness of the rumble of terror that underlies everything,” Becker once said. His ideas have helped shape narratives that emphasize the liberation and appreciation of life that come from accepting mortality.
2. Alan Watts: Interconnectedness and Mindfulness
The idea of interconnectedness presented by Watts has found resonance in the increasing popularity of mindfulness and meditation practices, emphasizing being present and recognizing the interdependent nature of existence. “You are an aperture through which the universe is looking at and exploring itself,” Watts suggested. His teachings have infiltrated modern self-help books, wellness programs, and even smartphone meditation apps, influencing millions to embrace the present moment.
3. Arthur Schopenhauer: Desire and Suffering
Schopenhauer’s views on desire and suffering have been referenced extensively in literary works, films, and music that portray the human struggle against insatiable desires and the resultant suffering. “Every life history is a history of suffering,” as Schopenhauer noted, is a theme that continually echoes in modern narratives and popular culture.
4. Friedrich Nietzsche: The Will to Power and Individualism
Nietzsche’s ‘Will to Power’ theory has left a mark on contemporary thought, emphasizing the importance of individualism, personal growth, and self-overcoming. His influence can be seen in the proliferation of self-help literature, in the motivation industry, and in societal emphasis on self-empowerment. “Become who you are!” Nietzsche’s exclamation has been echoed in countless speeches, books, and motivational slogans.
In sum, the pervasive idea of ‘It is What it is,’ echoed across these four philosophers’ teachings, has influenced contemporary thought and culture in multiple ways. It has encouraged acceptance of life’s realities and promoted the notion that embracing truth, in all its harshness and beauty, is a path to individual and societal enlightenment.
C. Relevance in Art and Literature
The philosophies of Becker, Watts, Schopenhauer, and Nietzsche, alongside the permeating notion of ‘It is What it is,’ have substantially impacted the spheres of art and literature. Their teachings and ideas have not only inspired artists and writers but also have shaped our understanding and interpretation of various artworks and literary pieces.
1. Ernest Becker: Mortality in Art and Literature
Ernest Becker’s reflections on the human condition, death, and mortality have fostered a profound dialogue in both visual and written forms of art. His assertion, “The idea of death, the fear of it, haunts the human animal like nothing else,” has inspired a multitude of artworks dealing with themes of life, death, and existential angst. In literature, his ideas can be seen in works that grapple with mortality and the human struggle to imbue life with meaning despite its inevitable end.
2. Alan Watts: Unity and The Interconnectedness in Art
Alan Watts’ ideas of unity and interconnectedness have influenced numerous artists to reflect the intricate web of life in their works. His quotes like, “You are a function of what the whole universe is doing in the same way that a wave is a function of what the whole ocean is doing,” have inspired artists to create pieces emphasizing the interplay of individual and universe. In literature, themes of unity, interconnectedness, and the illusion of separation have become more pronounced, reflecting Watts’ philosophy.
3. Arthur Schopenhauer: The Will, Desire, and Suffering in Literature
Schopenhauer’s philosophy, which hinged on the idea of the ‘Will’ and the suffering it engenders, has had a profound influence on literature. His sentiments, like “Wealth is like sea-water; the more we drink, the thirstier we become; and the same is true of fame,” have provided fertile ground for exploring human desires and the inherent suffering they bring in many literary works.
4. Friedrich Nietzsche: The Will to Power and Overcoming in Art and Literature
Nietzsche’s ‘Will to Power’ and the concept of the ‘Overman’ or ‘Übermensch’ have resonated in various forms of art and literature. His exhortation, “You must be ready to burn yourself in your own flame; how could you rise anew if you have not first become ashes?” has inspired numerous narratives of personal growth, self-overcoming, and the continual striving towards becoming.
In essence, ‘It is What it is,’ as echoed in the philosophies of these thinkers, has found extensive relevance in art and literature. The universal truths they propose—whether it’s the certainty of death, the illusion of separateness, the futility of desires, or the drive for self-overcoming—have been reflected and examined through countless creative expressions.
Chapter VIII:
Reflection and Personal Insights
A. The Relevance of These Philosophies in the Modern World
In our hyper-connected, fast-paced modern world, the philosophies of Becker, Watts, Schopenhauer, and Nietzsche, all under the overarching theme of ‘It is What it is’, continue to be immensely relevant. Each provides unique insights into the human condition, inviting us to ponder our existence, our purpose, and our interconnectedness with the universe.
1. Ernest Becker: Facing Mortality
In a time where we have made significant advancements in science and technology, death remains the one certainty we cannot change. Becker’s emphasis on acknowledging and understanding our mortality, rather than denying it, can help us live more fulfilling lives. As he stated, “The irony of man’s condition is that the deepest need is to be free of the anxiety of death and annihilation; but it is life itself which awakens it, and so we must shrink from being fully alive.”
2. Alan Watts: Embracing Unity and Dispelling the Illusion of Separation
Amidst the increasing globalization and cultural exchange, Watts’ philosophies on the interconnectedness of everything are more significant than ever. His teachings challenge the illusion of separateness and promote a sense of unity, critical in a world often divided by borders, ideologies, and prejudices. As Watts beautifully puts it, “We do not ‘come into’ this world; we come out of it, as leaves from a tree.”
3. Arthur Schopenhauer: The Endless Pursuit of Desires
In our consumerist society, where we are constantly bombarded with messages urging us to seek more—more wealth, more possessions, more status—Schopenhauer’s philosophy of the futility of desires provides a sobering perspective. His statement, “Every satisfied desire gives rise to a new one, and there is no end to the satisfaction of wishes,” is a potent reminder of the cycle of desire and dissatisfaction that can potentially dominate our lives.
4. Friedrich Nietzsche: The Will to Power and Self-overcoming
In an era defined by self-improvement and personal growth, Nietzsche’s concept of the ‘Will to Power’ and the ‘Overman’ resonate profoundly. The idea of continually striving to overcome oneself, to reject societal norms, and to define one’s own values is a powerful message in our modern context. As Nietzsche proclaimed, “The individual has always had to struggle to keep from being overwhelmed by the tribe. If you try it, you will be lonely often, and sometimes frightened. But no price is too high to pay for the privilege of owning yourself.”
Ultimately, the modern relevance of these philosophies lies in their capacity to guide us in navigating our lives, making sense of our existence, and understanding our place in the universe. Their teachings remind us to embrace our mortality, to recognize our interconnectedness, to reflect on our desires, and to continually strive for self-improvement, all while acknowledging the fundamental truth: ‘It is What it is.’
B. The Power of Acceptance
A central theme shared by all four philosophers—Becker, Watts, Schopenhauer, and Nietzsche—is the power of acceptance. Whether it’s accepting the inevitability of death, the interconnectedness of all things, the ceaseless pursuit of desire, or the inherent will to power, all speak to the fundamental principle of ‘It is What it is.’
1. Accepting Death: Ernest Becker
Ernest Becker’s theories revolve around the idea of coming to terms with our mortality, a concept he elaborated on in his seminal work, “The Denial of Death.” According to Becker, “The idea of death, the fear of it, haunts the human animal like nothing else.” It is through accepting the reality of death that we can truly live a meaningful and fulfilled life, free from the terror of mortality. Acceptance, in Becker’s view, is a source of liberation.
2. Embracing Interconnectedness: Alan Watts
Alan Watts championed the idea of embracing our interconnectedness with the universe. He believed in dispelling the illusion of individual separateness and accepting the holistic nature of existence. “You are a function of what the whole universe is doing in the same way that a wave is a function of what the whole ocean is doing,” Watts famously stated. This acceptance of our unity with the cosmos can lead to a profound sense of peace and connectedness.
3. Understanding Desire: Arthur Schopenhauer
Arthur Schopenhauer suggested that human suffering results from our ceaseless desires. However, the acceptance of this truth can provide a route to mitigating such suffering. Schopenhauer believed that by understanding the futility of desires, we can better navigate the cycle of desire and disappointment, potentially finding peace in the acceptance of what is.
4. Embracing the Will to Power: Friedrich Nietzsche
Friedrich Nietzsche promoted the acceptance of the ‘Will to Power’ as a fundamental driving force of life. Through accepting this concept, we can strive towards self-overcoming and personal growth, leading to a richer, more fulfilling existence. “What does not kill me makes me stronger,” Nietzsche wrote, highlighting the transformative potential of acceptance.
In conclusion, acceptance is a potent tool, enabling us to confront the realities of our existence head-on. It offers us the courage to face mortality, embrace our interconnectedness, navigate the realm of desires, and harness our will to power. As all four philosophers teach us in their own ways, acceptance is not about resignation or defeat; instead, it’s about acknowledging the reality of our condition and finding the strength to live authentically and fully. In other words, ‘It is What it is.’
C. The Necessity for Perspective Shift
When viewing the works of Becker, Watts, Schopenhauer, and Nietzsche, it becomes clear that they all, in different ways, champion a shift in perspective. A change in how we view ourselves and our place in the universe is not only beneficial but also necessary for living a truly fulfilled life.
1. Shifting Perspective on Mortality: Ernest Becker
Ernest Becker’s writings suggest that acknowledging our mortality can lead to profound personal growth. He encourages us to shift our perspective from one of denial of death to one of acceptance. As he famously put it, “To live fully is to live with an awareness of the rumble of terror that underlies everything.” This shift can lead us to live more fully, authentically, and meaningfully.
2. A New View on Connection: Alan Watts
Alan Watts proposed a shift in perspective regarding our relationship with the universe. By moving away from a view of separateness and embracing a perspective of interconnectedness, we can experience a profound sense of peace and unity. In his own words, “We do not ‘come into’ this world; we come out of it, as leaves from a tree.” This shift can foster a profound sense of belonging and connection to the world around us.
3. A Reevaluation of Desire: Arthur Schopenhauer
Arthur Schopenhauer suggests a shift in perspective on desire and suffering. By understanding that desire often leads to suffering and that satisfaction is often fleeting, we can reassess our priorities and values. Schopenhauer stated, “All willing springs from lack, from deficiency, and thus from suffering.” This new perspective can help us find contentment in what is and reduce unnecessary suffering.
4. A Transformation of Values: Friedrich Nietzsche
Friedrich Nietzsche advocates for a radical shift in perspective on morality and power. He invites us to reconsider conventional moral values and embrace our inherent ‘Will to Power.’ Nietzsche declared, “You have your way. I have my way. As for the right way, the correct way, and the only way, it does not exist.” This shift can enable us to lead more authentic lives and fully realize our potential.
In conclusion, these philosophers remind us that our perspectives shape our experiences of the world. By considering a shift in perspective—as it pertains to mortality, connection, desire, and power—we can open ourselves to new ways of experiencing and engaging with life. The necessity for a perspective shift is an invitation to explore, question, and ultimately, grow. It is, indeed, in alignment with our exploration of ‘It is What it is.’
Chapter IX:
Epilogue
A. The Overarching Theme of ‘It is What it is’ in Philosophy
In this final chapter, we reflect on the unifying theme of ‘It is What it is’ present in the philosophies of Ernest Becker, Alan Watts, Arthur Schopenhauer, and Friedrich Nietzsche. These philosophers, each with their unique perspectives, converged upon this understanding in their attempts to explain life and its fundamental essence.
1. Ernest Becker and the Acceptance of Mortality
Ernest Becker, in his exploration of death and our refusal to acknowledge it, arrived at a profound insight: life and death are two sides of the same coin, and by acknowledging our mortality, we acknowledge life’s reality as it is. This is the essence of ‘It is What it is,’ a theme echoed in his famous quote:
“The idea of death, the fear of it, haunts the human animal like nothing else.”
2. Alan Watts and the Interconnectedness of Reality
Alan Watts, through his exploration of eastern philosophies, emphasized the interconnectedness of all things and the illusion of separation. He encouraged us to recognize reality as a unified field of existence where every individual is an integral part of the cosmos. This acceptance of reality as it is aligns with the theme of ‘It is What it is,’ as encapsulated in his quote,
“You are a function of what the whole universe is doing in the same way that a wave is a function of what the whole ocean is doing.”
3. Arthur Schopenhauer and the Acceptance of Desire and Suffering
Arthur Schopenhauer’s philosophy centers around the acceptance of suffering as an inherent part of life, driven by endless desire. By acknowledging this, we confront the reality of existence as it is. This theme resonates with ‘It is What it is,’ as reflected in his words,
“All willing springs from lack, from deficiency, and thus from suffering.”
4. Friedrich Nietzsche and the Embrace of Will
Finally, Friedrich Nietzsche’s philosophy, grounded in the concept of ‘Will to Power,’ invites us to affirm life in all its aspects, including suffering and hardship. Nietzsche’s idea of life affirmation—embracing life as it comes without resentment—echoes the theme of ‘It is What it is.’ He famously said,
“To live is to suffer, to survive is to find some meaning in the suffering.”
In conclusion, the theme of ‘It is What it is’ is an ever-present thread running through these philosophies, reminding us to embrace life as it is—without pretense or illusion. This acceptance of life’s inherent nature, with its beauty and its suffering, its joys and its tragedies, its beginnings and its endings, offers a way to a more authentic and fulfilling existence. It invites us to take off our blinders, to look at the world with fresh eyes, and to courageously accept: It is What it is.
B. Future Implications and Research Directions
The philosophies we have explored throughout this book—those of Becker, Watts, Schopenhauer, and Nietzsche—continue to reverberate and evolve in modern discourse. The theme of ‘It is What it is’ offers a rich reservoir for future investigations across various disciplines and arenas of thought.
1. Psychology and Mental Health
The acceptance and understanding of life’s nature, as is, can significantly influence the field of psychology, particularly in understanding and addressing mental health. The existential fear of death, the interconnectedness of life, the cycle of desire and suffering, and the affirmation of life are crucial to understanding human behavior and our responses to life situations. Future research might explore how these philosophical insights can inform therapeutic practices and contribute to mental well-being.
2. Science and Quantum Physics
The theme ‘It is What it is’ also poses intriguing implications for the physical sciences, particularly quantum physics. Quantum entanglement’s concept, for instance, mirrors Alan Watts’ idea of the interconnectedness of all things. Further research in this direction could bridge the gap between philosophy and science, offering insights into the universe’s fundamental nature.
3. Social and Cultural Studies
In a world increasingly characterized by division, studying the ‘It is What it is’ theme may provide insights into promoting unity and shared understanding. If we accept that all existence is interconnected, this could shift perspectives on individualism, social responsibility, and communal living.
4. Art, Literature, and Media
Artistic and literary endeavors often reflect the philosophies of their time. The theme ‘It is What it is’ has been, and will likely continue to be, a rich source of inspiration for artists, writers, and media creators. Future explorations can delve into how this theme influences creative expressions across various cultures and time periods.
In conclusion, the potential for future research and exploration rooted in the philosophies of Becker, Watts, Schopenhauer, and Nietzsche, is vast. The acceptance of ‘It is What it is’ invites us not only to perceive reality more authentically but also to create a more compassionate, interconnected, and holistic world. The theme serves as a reminder that our interpretations of life directly shape our experience of it. It invites us to the frontier of what we yet do not know, emphasizing, in Nietzsche’s words, that “There are no facts, only interpretations.” And so, the journey of discovery, understanding, and acceptance continues.
Appendix
A. Glossary of Terms
- Absurdism: A philosophy often linked to existentialism that highlights the apparent absurdity of life and the human struggle to find meaning in a meaningless universe. Although not directly addressed in this book, it has been mentioned for its relevance to the concept of ‘It is What it is.’
- Acceptance: The act of embracing reality as it is, without trying to deny or change it. This is an important aspect of the philosophies of Watts, Schopenhauer, and to an extent, Nietzsche and Becker.
- Aesthetic Transcendence: Schopenhauer’s idea that through aesthetic appreciation and creation, one can transcend the suffering caused by desire.
- Aesthetics: A branch of philosophy dealing with the nature of beauty, art, and taste. Both Schopenhauer and Nietzsche made aesthetics a fundamental part of their philosophies.
- Asceticism: Severe self-discipline and avoidance of all forms of indulgence, typically for religious reasons. It’s often considered as a response to the problem of desire and suffering.
- Cosmic Consciousness: A term coined by Richard Maurice Bucke, referring to a higher form of consciousness than that possessed by the ordinary individual. It’s a theme commonly explored by Watts.
- Cosmic Drama: This term from Alan Watts’s philosophy suggests that life is akin to a play, with each of us performing our parts in this grand drama of existence.
- Death Anxiety: A term coined by Ernest Becker, death anxiety refers to the dread and fear of death, leading to behaviors aimed at gaining a sense of permanence and significance in the face of our mortal, finite lives.
- Deontology: In moral philosophy, deontology is the normative ethical theory that the morality of an action should be based on whether that action itself is right or wrong under a series of rules, rather than based on the consequences of the action.
- Determinism: The doctrine that all events, including human actions, are ultimately determined by causes external to the individual’s will. It’s a fundamental concept in discussions about free will and fate.
- Dialectics: A discourse between two or more people holding different points of view about a subject but wishing to establish the truth through reasoned arguments.
- Dasein: A German word that means “being there” or “presence,” often used by philosophers like Heidegger to refer to the experience of being that is peculiar to human beings.
- Denial of Death: A theory proposed by Ernest Becker, which states that humans create symbolic systems and beliefs (religion, art, etc.) to manage the terror of their mortality.
- Dualism: The division of something conceptually into two opposed or contrasted aspects, or the state of being so divided. In philosophy of mind, dualism is the position that mind and body are in some categorical way separate from each other, and that mental phenomena are, in some respects, non-physical in nature.
- Empiricism: The theory that all knowledge is based on experience derived from the senses. Empiricism is a central part of the scientific method.
- Epistemology: The study of knowledge, truth, and the nature of reality. It’s a central concern of all the philosophers we’ve been discussing.
- Eternal Recurrence: Nietzsche’s idea that all events will repeat again and again infinitely.
- Existentialism: A philosophical theory or approach that emphasizes the existence of the individual person as a free and responsible agent determining their own development through acts of the will.
- Futility of Desire: A key concept in Schopenhauer’s philosophy, it highlights the endless cycle of desire and suffering that characterizes human existence.
- Good and Evil: In Nietzsche’s philosophy, these are not universal concepts but rather social constructs subject to reinterpretation.
- Hermeneutics: The theory and methodology of interpretation, especially the interpretation of biblical texts, wisdom literature, and philosophical texts.
- Illusion of Separation: A concept popularized by Alan Watts, it suggests that the perceived separation between individuals and their environment is merely an illusion. In reality, everything is interconnected in the grand web of existence.
- Interconnectedness: A key concept in many Eastern and some Western philosophies, including that of Alan Watts, positing that all things are interconnected and that nothing exists entirely independently of other things.
- It is What it is: A phrase used to express acceptance of reality as it presents itself, without seeking to change, deny, or resist it. This has been the overarching theme of the philosophies discussed in this book.
- Materialism: In philosophy, materialism is the belief that only physical (as opposed to spiritual or intellectual) matters are truly real and that all world phenomena can be explained by physical processes.
- Maya: A concept in Hinduism and Buddhism, referring to the powerful force that creates the cosmic illusion that the phenomenal world is real.
- Memento Mori: A Latin phrase that translates as “Remember you must die”, reminding us of our mortality. Becker’s denial of death could be seen as a direct response to this ancient idea.
- Nihilism: The rejection of all religious and moral principles, often in the belief that life is meaningless. It’s a concept often associated with Friedrich Nietzsche, although he himself proposed overcoming nihilism.
- Objectivity: A philosophical concept of being true independently from individual subjectivity caused by perception, emotions, or imagination.
- Ontology: The philosophical study of the nature of being, existence, or reality, as well as the basic categories of being and their relations.
- Overman (Übermensch): A concept introduced by Friedrich Nietzsche, the Overman is an ideal type of human who has overcome traditional notions of good and evil to create his own values.
- Phenomenology: A philosophical movement founded in the early years of the 20th century by Edmund Husserl, primarily concerned with the systematic reflection on, and study of, the structures of consciousness and the phenomena that appear in acts of consciousness.
- Pessimism: A state of mind in which one anticipates undesirable outcomes, it is contrasted with optimism. Schopenhauer is often described as a philosophical pessimist.
- Pluralism: A theory or system that recognizes more than one ultimate principle. In metaphysics, pluralism can often relate to the belief in multiple realities or dimensions of being.
- Principle of Ineffability: A central idea in Watts’s philosophy, this refers to the notion that the ultimate reality is beyond human comprehension and cannot be adequately expressed in language.
- Rationalism: A philosophical belief that opinions and actions should be based on reason and knowledge rather than on religious belief or emotional response.
- Self-Overcoming: Nietzsche’s concept for the process by which a person can define and confront their own limitations, and then willingly offer up their established identity in order to transcend these self-imposed limitations.
- Solipsism: The philosophical idea that only one’s own mind is sure to exist. It’s connected to the illusion of separation discussed by Alan Watts.
- Solitude: The state of being alone or isolated. This concept is often explored in existential and absurdist philosophies, which suggest that each individual is fundamentally alone in the universe.
- Stoicism: A school of Hellenistic philosophy that flourished throughout the Roman and Greek world until the 3rd century AD. Stoicism is essentially about the domestication of emotions and the development of personal morality.
- Socratic Irony: A technique used in the Socratic method of teaching. Socratic irony is when you pretend to be ignorant on the subject in order to expose the ignorance or inconsistency of the other person.
- Surrealism: A 20th-century avant-garde movement in art and literature that sought to release the creative potential of the unconscious mind, for example by the irrational juxtaposition of images. It’s related to some of the more mystical aspects of Alan Watts’s philosophy.
- Taoism: An ancient tradition of philosophy and religious belief that’s deeply rooted in Chinese customs and worldview. Alan Watts often incorporated elements of Taoism in his teachings about the nature of the Universe.
- Teleology: The explanation of phenomena in terms of the purpose they serve rather than of the cause by which they arise. This has been a central concept in the philosophy of history and biology.
- The Hero’s Journey: A common narrative in many cultures and time periods which shares a common series of stages found in many heroic stories. It’s somewhat aligned with the life’s journey described in our examination of Becker’s, Watts’, Schopenhauer’s, and Nietzsche’s philosophies.
- The Sublime: A concept in aesthetics referring to the feeling of overwhelming awe or reverence produced by great and grand objects or phenomena.
- Transience: The state of being temporary or short-lived. This concept is crucial in understanding human anxiety about mortality and the ephemeral nature of all existence.
- Transvaluation of Values: Nietzsche’s call for a reevaluation of all moral values, free from traditional moral constraints.
- Tragedy: In the context of literature and drama, a tragedy is a work that treats serious subjects and concludes with the downfall or death of the protagonist. Both Nietzsche and Schopenhauer made significant comments about the nature of tragedy.
- Will to Power: Central to Nietzsche’s philosophy, this term suggests that the primary driving force in humans is not survival or reproduction, but a fundamental will to power.
- World as Will: This idea from Arthur Schopenhauer’s philosophy posits that the underlying reality of the world is not material or spiritual, but a blind, irrational will.
- Zen Buddhism: A form of Buddhism that emphasizes meditation and mindfulness in the quest for enlightenment. Alan Watts was a well-known interpreter and proponent of Zen thought in the West.
Appendix B: Additional Readings
The following list offers additional reading materials for those who wish to delve deeper into the philosophies and ideas discussed in this book. These works cover a broad range of topics, from philosophical treatises to modern takes on ancient wisdom. They are provided to supplement your understanding and further cultivate your thoughts on the philosophy of “it is what it is.”
1. “The Wisdom of Insecurity” by Alan Watts
This book is one of Watts’s finest works, where he shares his vision of how an awareness and understanding of the irrevocable changes in life can lead to an enlightened mind.
2. “The World as Will and Representation” by Arthur Schopenhauer
A fundamental work of Schopenhauer’s philosophy, this book gives the reader a thorough understanding of his metaphysical system and his pessimistic view on the world.
3. “Beyond Good and Evil” by Friedrich Nietzsche
This book provides a profound insight into Nietzsche’s criticism of morality and his concept of “will to power.”
4. “Being and Time” by Martin Heidegger
A seminal work in existentialism and phenomenology, offering deep insights into the nature of being.
5. “The Myth of Sisyphus” by Albert Camus
In this book, Camus introduces his philosophy of the absurd: man’s futile search for meaning, unity, and clarity in the face of an unintelligible world devoid of God and eternal truths.
6. “The Tao of Physics” by Fritjof Capra
This book explores parallels between modern physics and Eastern mysticism. It’s a compelling read for those interested in how ancient wisdom resonates with modern scientific understandings.
7. “The Power of Now” by Eckhart Tolle
This contemporary spiritual masterpiece discusses the concept of living in the present moment and detaching from past regrets and future anxieties.
8. “A Brief History of Time” by Stephen Hawking
While not strictly philosophical, this book offers fascinating insights into the nature of time and the universe, posing questions that stir philosophical thought.
9. “Meditations” by Marcus Aurelius
This personal diary of the Roman emperor Marcus Aurelius is a timeless text, filled with practical wisdom and insights into Stoic philosophy.
10. “Thus Spoke Zarathustra” by Friedrich Nietzsche
In this novel, Nietzsche explores the idea of the Übermensch (Overman) and presents a critique of traditional religion and morality.
This list only scratches the surface of the wealth of knowledge available on these topics. Each book can open new doors of understanding, offering unique insights into the philosophy of “it is what it is.” Happy reading!
Appendix C: Notes and References
The following list includes references to the various philosophers, authors, and their works mentioned throughout the book. These sources can be used for further inquiry and exploration into the philosophies of “it is what it is.”
- Becker, E. (1973). The Denial of Death. Free Press.
- Explores the fear of death as a fundamental human motive.
- Watts, A. (1951). The Wisdom of Insecurity. Vintage Books.
- Provides a broad overview of Watts’s perspective on life, reality, and the nature of the self.
- Schopenhauer, A. (1818). The World as Will and Representation. Dover Publications.
- Delivers a comprehensive look at Schopenhauer’s philosophical system, including his views on will, desire, and suffering.
- Nietzsche, F. (1883). Thus Spoke Zarathustra. Penguin Classics.
- Nietzsche’s profound and complex work introducing the idea of the Übermensch and the eternal recurrence.
- Nietzsche, F. (1886). Beyond Good and Evil. Penguin Classics.
- A groundbreaking work that critiques past philosophers and offers a radical perspective on morality.
- Capra, F. (1975). The Tao of Physics. Shambhala Publications.
- Offers insights into the parallels between modern physics and Eastern mysticism.
- Tolle, E. (1997). The Power of Now. New World Library.
- A contemporary spiritual text that emphasizes the importance of living in the present moment.
- Hawking, S. (1988). A Brief History of Time. Bantam Dell Publishing Group.
- A non-technical book that introduces key concepts in cosmology, including the Big Bang theory, black holes, and light cones.
This book has also referenced many other works and ideas in philosophy, psychology, physics, and more. It is suggested that readers cross-reference these notes with the text to further enhance their understanding of the discussed philosophies and their application to the idea of “it is what it is.”
The Dance of Eternity:
A Cosmic Reflection
In the dance of the cosmos, we are but stars,
Bound in the rhythm of “it is what it is,” near and far.
An echo through the ages, whispered in the night,
A song of existence, in darkness and in light.
Beneath the veil of fear, mortality hides,
Yet, within the illusion of separation, the truth resides.
In the silence of ineffability, the unspeakable reigns,
The cosmic drama unfolds, in joy and in pains.
Life is a riddle, cloaked in mystery,
A symphony of will, a canvas of history.
The world yearns, desires left unfulfilled,
Yet, in the artist’s gaze, life’s beauty is distilled.
The will to power, a fiery dance,
In the eyes of the Overman, a stolid glance.
Life beyond good and evil, the eternal recurrence,
A testament to Nietzsche’s steadfast endurance.
In the pulse of existence, our hearts entwine,
In the echoes of philosophies, the truths align.
‘It is what it is,’ a simple refrain,
In the grand tapestry of life, joy and pain.
So dance, dear reader, to the cosmos’s tune,
Embrace the mystery of the sun, the stars, and moon.
For in acceptance, in the now, we are truly free,
Beneath the cosmic dome, in the dance of eternity.
