flourishing	soul of Self interest

	being of The World gary e. davis	September 5, 2020

To many ears, speaking of a soul’s interest may feel more comfortable than speaking of a Self’s interest. Distinguishing a soul’s “deep” interest and the person’s articulable (self aware) interest may seem more sensible than differentiating implicit background Self and close-to-mind, day-to-day self interest. Either way, the difference is real: We feel a difference between the holism of our world’s Meaning—mysteriously implying a wholeness of having been alive “this” long which is Selfness or Selfality mirrored—distinguished by one’s day-to-day sense of place within one’s world, with somewhat clear sense of who “I” is to oneself articulably. Realism of implicitly implicative wholeness of one’s life shows that oneSelf “from” (being in) Time is realistic: It All works. So, relative to the vagueness of “Everything” as such, there’s what is near-to-mind as self engagement in living a definable life. Self showing as implicit worldhood (thereby mirroring oneSelf) may seem more credible inasmuch as one realizes that a large proportion of many persons’ life-centered worldview is psychologically relativized, involving implict surround of beliefs (myths, projections), values (exclusions, treasurings), stances (inter-personal, occupational, political), and situational identities (depending on whom one is with)—aspects that implicitly support each other relative to one’s need for overall coherence and efficacy. That is, a psychologism about the world is quite commonly part of a person’s selfidentity in one’s world—which is one’s world: “the” world relative to one’s life. A manifold cohering background is the self-validating “horizon” of self confidence or peace of mind, such that particular validities are no better (stronger, accountable) than what’s necessary for wholly managing one’s life. One’s world’s being of oneSelf is different from subjectivism in “the” world.

The inevitable reality of implicit worldness mirroring oneSelf is different from articulable selfidentity being subjective. Subjectivity pertains to being subjected to the world as impositional externality, including inner-sourced feeling oneSelf as “external” imposition (a common situation with mental distress). Standard regard of ‘self’ and ‘subjectivity’ as synonyms is greatly sympto-matic of historical survivalism and dependence on elitist power. Social theories that are dependent on notions of intersubjectivity unwittingly buy into the history of distorted self understanding in need of emancipation from subjection. Differently, the worldhood of oneSelf in which oneself identifies with “the” world as apart from oneself enough is quite beyond feeling subjection to “the” world: Beliefs may be quite justifable. Values may be quite examinable. Stances may be quite deliberate. Genuine interpersonal identities may be quite authentically differentiated (stanced) from oneSelf, relative to engagement with others mutually. Many persons are quite subjective, of course—especially children and immature “adults” (and generally mature persons who have immature aspects of being—which is proabably nearly everyone—me, too). But children are intrinsically drawn into self-enhancement, which is trans-personal. And everyone is integrally entitled to be appreciated as singularly oneself.

But differences between worlded being oneSelf and subjectivity toward the world (or subjectivity of being) are real and important: One inevitably lives singularly in the world of one’s time, implying the era of one’s life—of one’s anticipated eras mysteriously to come, as well as of preceding eras—in the era of Our Time, implied by being day to day. Time and experience have shaped oneSelf as inestimably perceptive (never enough), intuitive (if one’s lucky), competent, and invested (e.g., cultural com-mitments, Meaningful relationships, etc.), etc., as one’s presumed cohering, altogether so involved that thinking about it all can feel mindboggling: so much importance, aspiration, belonging, idealization—on and on, more than being an easily accessible sense of self merely in all of It (even concealing an ultimate mystery of there being “my” life at all). The cohering mirrors one’s soul, one’s Self-invested history of being a life, being of more than one can say.

 

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Be fair. © 2020, gary e. davis