In this extended essay, I will explore the subgenre of drill music and how it can possibly be used for the disadvantaged youth to engage with the notion of hope in order to escape their condition. Firstly, I will explore the subgenre of drill music. Looking closely at its history as well as the controversy that surrounds its lyrical content and depictions using the works of Jonathan Ilan and Tricia Rose. Highlighting ‘the street illiterate’ readings as well as the continual scapegoating and alienation of an already marginalised group by both the state and their peers . Then, I will look into the notion of hope with aid from the philosophers Bloch and Marcel, making the link between music, creativity and the utopian dimension and the darker side of positive emotions when living in fear. Finally, I will look at the drill artist Abra Cadabra and his album “Product of My Environment”, this album exemplifies how hope can be encouraged through drill and how the engagement with the notion of hope can free oneself from their unfortunate condition of poverty and oppression.
Category: Stage 2
This project engages with different philosophers and materials in exploring the concept of beauty within sustainable architecture. It seeks to further the inquiry into sustainability to include aesthetics and beauty in order to suggest a new way of living to make sure of the continued prospering of a community. It will argue that a sense of place and care is important in fostering a sustainable environment and that beauty plays a crucial role in this. This is particularly relevant as the concept of sustainability is in the news and, in the planning agenda. If we continue to neglect the research of beauty within sustainable architecture, it is possible we may slowly eradicate beauty in the future. Thus the purpose of this research is to end the divide between the sustainable and the beautiful. The first section will explore the different accounts of beauty, exploring subjective versus objective paradigms. The second section will explore the role of modern architecture in the decline of beauty within architecture in favour of sustainability through case studies of certain modern buildings. Further, it will examine the concept of dwelling and the art of making place through Heidegger and Christian Norberg-Schulz in explaining why modern architecture is failing.
This project is intended to investigate the existence of authenticity in Reality Television programmes. It will look into three main Reality Television shows: The Only way is Essex, Made in Chelsea and Keeping up with the Kardashians.
Whether or not Authenticity is present within these three shows will be investigated by Jean-Jacques Rousseau, Søren Kierkegaard, Friedrich Nietzsche, Martin Heidegger and Charles Taylor
It will then be discussed what is meant by simulated authenticity with a reference to a case study conducted by Randall L. Rose and Stacy L. Wood who interviewed 15 Reality Television viewers and evaluated their perceptions of authenticity through the participants journals and interviews.
This project will ask and answer the questions: Is what we see on our screens authentic? Has it all been constructed for entertainment? How do we become our true authentic selves? Is authenticity present, simulated or simply does not exist within the genre of Reality Television?
This essay delves into the fundamentally opposing philosophies of Robert Nozick and John Rawls, two profoundly influential political thinkers whos works have shaped contemporary political thought. By examing both Nozick’s libertarian perspective and Rawls’s liberal egalitarian position the essay aims to provide a comprehensive understanding of their opposing beliefs regarding justice and the role of the state in society. Furthermore, this essay contextualises the works of each philosopher through highlighting the ways in which Margaret Thatcher and Tony Blair’s political ideologies reflect the works of Nozick and Rawls, respectively. Through comparing the ideologies of these politicians to the works of Nozick and Rawls the essay explore the practical implications of these contrasting viewpoints and their impacts on society, welfare, and public policies. Overall, this essay aims to provide a deeper appreciation of the complex relationship between philosophy and politcs.
It’s difficult to highlight an exact point in history at which the role of masculinity changed. In the 19th Century masculinity, along with being male as a gender, also connoted physical attributes such as strength, confidence, and the ability to provide for one’s own family. This was accompanied by the idea that, on an emotional level, they must appear emotionless and strong in times of fear and jeopardy.
During the early 19th Century, Great Britain participated in two world wars, in which it was expected that healthy male adults should join the army and protect their country against the threat of Nazi Germany. This, perfectly, epitomises the role of males in the period, as it exemplified the role of masculinity and protectors, as women and children were expected to stay at home and help the war effort in different ways, such as the manufacturing of weapons and artillery.
Whilst the refashioning of what the term ‘masculinity’ denoted was gradual, there were key historical points which helped redefine the term. Hence, following the war, however, in the 1960s and ’70s traditional gender roles were challenged following the influence of the feminist movement.
This thesis will look at the history of masculinity in Great Britain since the 19th Century; explore how it has changed following the rise of feminism; and how the role of books such as Fight Club (1997) and American Psycho (1991) have appealed to the modern man desiring for ‘old-fashioned’ masculine values to be reinstated in society.
This essay will draw upon philosophical ideas to attempt to explain the origins of the Law of Attraction and identify its philosophical background despite its new age modernity. It is beyond the scope of this essay to verify the Law of Attractions ultimate existence; for the purposes of the research, it is only important to acknowledge the theory as a conceptual observation. Authenticity of the law is not under question here, but rather the social and philosophical foundations that it is built upon. The Law of Attraction is a universal law based on the principle that whatever is given out by thought or action is returned to the subject. As Bryne, a leader in popularising the doctrine contemporarily, suggests, “we create powerful emotions about what is in our minds..then the law of attraction returns the same to us” (Byrne, 2012, p.114). This law states that any personal desire can only be accomplished objectively and externally by concentration and positive thinking (Curtis, 2009, p.250).
Increasingly evident in its growth and positioning in the mainstream sphere, the implication of the law of attraction itself, is that as it is presented as a law, there are underlying sciences contributing to its establishment. By using applications of traditional schools of thought including Stoicism and Epistemology, I attempt to establish linkages instead between the logic behind the Law of Attraction and philosophical thought. The law of attraction is often validated by a combination of scientific and pseudoscientific theories, thus creating duality in its background
This project socially critiques the tabletop fantasy role-playing game Dungeons & Dragons. To this end, I engage with game studies to clarify notions of play and Joseph P. Laycock’s account of meaning production within D&D specifically. For these thinkers, play provides a space constitutively separated from and opposed to external life. This is an imaginative activity. Laycock highlights quasi-religious function of engaging in imagined worlds through a sacred order in D&D. I critique these accounts for their undeveloped social theory, which foreshortens their analysis, taking play or the religious sentiment as historically invariant rather than as social and historical products. As a background to this critique, I engage with the critical theory of Adorno and Horkheimer. For them, the self-defeat of the Enlightenment characterises the contemporary social world. The former failed to realise its promise of liberation and instead continued the domination it sought to overcome.
I go on to unfold the historical dialectic of D&D. From its inception, it has been a product of bourgeois society which serves its work process, despite its ostensible separation from external life. Play and narrative, in the form of the novel, both have utopian possibilities in turning against the world as it is; I contend that D&D regresses from these into an appendage of the work process which disappoints the existent possibilities of games and novels in truly opposing the ruling order. Rather than overcome magic, D&D mimics the magical practice of sacrifice in sacrificing the player’s own prohibited desires which would contradict the social process. Yet it does so in a form thoroughly characteristic of the Enlightenment; therefore, it can only be classed as regression.
This essay tackles the question as to what the function asexuality embodies within or against Western culture. In recent years, the sexual orientation of asexuality, characterised by a lack of sexual attraction towards others, has been increasingly made aware, leading to a deeper understanding of human sexuality. Yet, it remains to be concluded whether this new understanding of sexuality can be incorporated into the Western perception of asexuality. Or whether it inadvertently functions as a challenge to Western culture and adjacent values. Utilising both academic and philosophical works- such as Bogaert, Plato, and Freud- providing a range of varying views directly or indirectly dealing with the object of asexuality. By analysing these sources, asexuality is demonstrated to have expanded one’s understanding of human sexuality, the progression of attraction and arousal. This immediately stands in opposition to the high value and pushing of sexual relations of the Western world as the path to happiness, validating the argument of asexuality’s function as an enlightening, inoffensive resistance to Western culture.
In this project, I will assess the extent of the necessity to reduce Greenhouse Gas (GHG) emissions on a practical level. Our duty is our moral or legal responsibility to do something. In this case, our duty is to reduce the emissions of GHGs that are contributing to the global warming effect. This effect is causing climate change, which has negative global impacts. I will provide philosophical claims from a number of philosophers namely Immanuel Kant and John Stuart Mill. I will also offer my own insights in conjunction with this.
The object I will be discussing is the reduction of GHG emissions. I will consider this from a wide perspective from international and national authorities to businesses as well as on an individual level. My territory is questioning the extent and type of duty that these different groups have in order to combat the impacts of increasing GHG emissions. I hope this project will provide a unique angle for philosophically assessing how the approach to sustainability and climate change prevention varies on a wide scope. There is an expanding need for lawful duty to reduce GHGs due to ongoing inaction, although this is difficult to implement internationally without being vague due to the varying social and economic conditions of countries across the globe. I will conclude that we have a collective moral duty to reduce our GHG emissions.
The brainchild of an anonymous entity shrouded in mystery; Bitcoin grew from being a revolutionary technological breakthrough to a radically transformative moment. The creator, Satoshi Nakamoto, envisioned a world where trust in banks or governments was no longer necessary. Instead, Bitcoin offered a glimpse of hope, an opportunity to unshackle the financial system from government mandate and towards a currency run by it’s holders. Bitcoin’s code and complimentary philosophy has reached every corner of the earth, inspiring tens of millions to unite in the belief that change is essential.
Both Bitcoin enthusiasts and skeptics have likened the movement to a religious phenomenon. This essay is explorative and aims to examine the core philosophy and beliefs of the individuals and communities within this movement by applying various interpretations of religion to the Bitcoin phenomenon. Firstly, an introduction to and exposition of Bitcoin will help to pinpoint reoccurring symbols, practices and feelings that will later be compared to the following theories of religion, in turn. To explore the impact the movement has had on individuals I will be applying William James’ conception of religion, which emphasizes subjective experience. Furthermore, Emile Durkheim’s theory of religion, which focuses on collective practices and shared beliefs will be utilized to assess the ideals and customs of the Bitcoin community. After these theories are outlined and utilized, the fourth part of this essay will summarize the philosophical significance of the beliefs and practices surrounding Bitcoin.
Privacy is becoming an ever increasing point of discussion in the contemporary world as of the increasing use of social media and technological advances in such areas as data surveillance. This project looks to tackle the issues that arise with privacy by first looking at privacy and its link to personal autonomy and trust which is especially relevant to the modern state which has greater control over the private life of individuals such as in medical research and in legislation concerning life such as in the case of euthanasia. This project shows the value in which privacy has in maintaining the separation of the public and privacy sphere which are essential for society to flourish and allow for such things as personal relationships to be formed. This project looks at such thinkers as Jeremy Bentham,Plato,Aristotle and Kant to reach a conclusion to why privacy laws are required for society to flourish from a philosophical standpoint.
During the spread of the COVID-19 pandemic, the media found itself burdened with the responsibility of informing members of the public of the deaths occurring around the world and the immanent potential of their own deaths from this disease. Studies have shown that consumption of this media coverage is associated with negative mental impacts, such as increased levels of anxiety and depression (Niel et al., 2021). This, therefore, indicates an important topic of investigation and a key opportunity to investigate media representations of death. In this project, the effect of media representations of death on our self understanding will be investigated through the philosophical framework provided in Martin Heidegger’s ‘Being and Time’. Through a close reading of this text and a historical account of the representation of death in UK mainstream media during the ‘lockdown period’ of 2020, it will be shown that even in this case, where death is represented as an immanent possibility of the reader, media representations cannot provide an understanding of death that will enable an authentic mode of ‘Being-towards-death’. This project will also provide an understanding of complex concepts found in ‘Being and Time’ through their application to recent world events.
Artificial Intelligence is becoming an increasingly more common part of our lives, whether we like it or not. Whether necessary for our species’ survival or an existential threat, it is clear that this technology is forcing us to consider the questions behind it all: What is the mind? What is consciousness? Are we anthropomorphising inanimate matter, or are we neglecting a sentient being? This paper looks at contemporary discussions surrounding modern AI, such as the likes of LaMDA and Dall-E, and how deeply rooted they are in conversations surrounding philosophy and psychology from the last two centuries, specifically those of behaviourism vs. functionalism. As well as aspects of the conversation which have been overlooked by AI research, such as psychoanalytical approaches, this paper uncovers rhetoric seen from all sides of the conversation which in some cases betrays questionable world views.
An insight into the key questions and thinking that surround the philosophy of music; An outline of the relationship between sound, noise, and music; and the changes that have occurred for music and the philosophy of music over recorded history.
This project seeks to explore the film genre of horror, and within that, its representation of women. With a territory surroudning the representation of women in horror, the objects of this project consist of a selection of horror films, most notably slashers from the 1970’s and 80’s. These include The Texas Chainsaw Massacre I & II, Halloween, Aliens, and the non-slasher Videodrome. The overall aim of the projects was to discover how a genre so fixated on producing an atmosphere of fear from the physical mutilation and sexual assault of women could be anything but negative representation. However, through the researching and writing of the project, it was discovered that, through the exploitation of cultural taboos, the horror provides space for concepts of female agency, inverted male-female dynamic, and critiques of existing gendered issues of domestic violence and the sexual exploitation industry, to be explored in ways which other film genres do not allow. Moreover, horror has always existed as a medium for representation, specifically for women, compared to more commercially and critically successful films have not.
Through utilizing Freudian psychoanalysis, and screen theory, this project dives into the aforementioned films, as to derive how female characters within the films are represented, through their costuming, framing, and overall qualities. In addition, Simone De Beauvoir’s The Second Sex allows an application of feminist philosophy to the project, providing depth to the politically/culturally systemic nature to the representation of women in the broader sense. Furthermore, her reference to the Hegelian Slave-Master dialectic assisted in the analysis of the discussed films.
Other texts used within the project include Laura Mulvey’s ‘Visual Pleasure and Narrative Cinema’, Coral J. Clover’s Men, Women and Chainsaws, and Erin Harrington’s ‘Gyneohorror: Women, Monstrosity & Horror Film’.
This essay explores the genealogy of the penal system as a paradigm for understanding power dynamics within educational institutions, drawing from the philosophical works of Michel Foucault and Friedrich Nietzsche. Building on Foucault’s theoretical framework, this investigation delves into the structures of power and discipline, including hierarchical observation and normalising judgement, and their pervasive presence within contemporary educational environments. Nietzsche’s insights from ‘On the Uses and Abuses of History for Life’ and ‘On the Genealogy of Morality’ offer an additional lens to critically appraise the formation and enforcement of norms in these settings. Cinematic representations of these concepts, primarily found in Lindsay Anderson’s ‘If….’ and Peter Weir’s ‘Dead Poets Society’, are analysed to provide tangible illustrations of Foucault’s and Nietzsche’s theories within institutionalised education. The essay demonstrates how, akin to the penal system, educational institutions exercise power, regulate behaviour, and manage deviation, resulting in a profound influence on individual formation and societal coherence. By juxtaposing the penal and educational systems, this analysis highlights the urgency of addressing the inherent power imbalances and restrictive norms within educational institutions to promote more equitable learning environments.
This project shall investigate the premises of social media to explore how perfection can be portrayed online, alongside the effect that it can have on individuals and society as a whole. Using the concepts the ego, the id and the superego, from the work of Freud, The Imaginary, the Symbolic and the Real from Lacanian psychoanalysis and the notion of shame from Sartre, this project seeks to understand how these concepts can be used to understand why an idealised online persona is desired.
My project focused on sustainability, environmental consciousness, and responsibility; all thing’s most western societies don’t seem to have a grip on. I wanted to explore why some communities, specifically indigenous groups, seemed to be able to act much more respectfully towards the environment than most other populations. This was an important topic for me as the climate crisis is something my generation has grown up with. It has been something most of us hear about almost every day, and yet the society I live in values so many things above the environment, despite the amount we rely on it. The environment is a current and important topic at the moment, so not only is it something that I am passionate about, but there is also an abundance of resources and information, giving me a lot of perspectives, and elements to the debate to look at.
In my essay I looked at sustainability and environmental consciousness in the context of two different societies. The first being Aboriginal Australians, as the representation of a tribal mindset; the second being non-indigenous Australia, as the representation of a mindset, of a more industrial and economically developed society. Before I looked into these two ways of life in detail, I discussed some of the current theories and debates regarding the climate crisis and society’s reaction to it. The main thinkers and activists I considered were Peter Singer, John Broome, René Descartes, Núria Almiron, Marta Tafalla, and Greta Thunberg. This gave me a good impression of what has been said already, on topics similar to my own, a lot of which I heavily agreed with, such as Thunberg’s chapter, ‘We are not all in the same boat’. Agreeing also with Broome’s responses to those denying contributing to the climate crisis. I wanted to combine a lot of what these thinkers had been saying, I aspired to directly compare the differences in ecological thought and action of these two different realities and see what mindsets, if any, would be to blame for our lack of action and denialist behaviour.
I started by directly comparing the two ways of living in four very simple aspects of life: Diet, Clothing, Beliefs and Practices. This allowed me to see, quite linearly, the differences between the two, both in environmental impact and also in views regarding nature. I unsurprisingly found that due to the Australian Aboriginals habits such as only eating locally sourced food, making their own clothes without excess, their environmental impact is almost none. They work within the “circle of life” acting as an element in the food chain rather than as a disruption to it. This way of life brings to light how out of touch and excessive most of us living in “developed” civilizations are. With eating packaged, intensively farmed meat every day, to shopping online and buying more clothes made in sweatshops across the globe. It became clear, that what allowed us to act like this is the values appreciated by the societies we live in, consumerism and individualism. This is completely different to that of the Australian Aboriginals; their whole lifestyle is rooted in their religious philosophical belief system, the “dreaming”, which has connected them to all other species and the land that surrounds them. This doesn’t force them to treat the land with respect, it motivates them to treat it with respect because they genuinely care and appreciate the nature that has helped them grow and survive. This is what I believe our more economically, industrialised societies are missing, a respect for nature imbedded in genuine ecological awareness and experience. My essay aimed solely to create and enforce a dialogue between the indigenous, and non-indigenous communities and bring light to an underappreciated, unutilized perspective.
My project is set in the domain of existential fashion, particularly the rise of apocalyptic styling following the Covid-19 pandemic and its effects, both positive and negative. I have drawn philosophical concepts from the works of Jacques Derrida, including his ‘Of Grammatology’. Alongside this, I have referred to Ulrick Beck’s ‘Risk Society’, Risikogesellschaft (1986), in relation to people becoming increasingly preoccupied with a sense of impending doom that has been brought about by the pandemic: portrayed through recent fashion choices and explorations. To support my discussion further, I have incorporated the works of Marilynn H. Johnson in her Adorning Bodies (2022), in which she explores the philosophical implications of bodily adornment. Johnson notes that existential feelings and thoughts inspiring people’s fashion decisions, are not uncommon. As we have seen previously, different trends and popularity of statement pieces of clothing, rise following grand world events, such as in the 1960s in response to the Vietnam war and adjacent Civil Rights movement. The rise of apocalyptic fashion serves as proof of the determination and adaptability of human beings, along with our willingness to persevere through difficult situations, and it is this that I have delved into in this project.
This paper attempts to show how the object of prayer is linked to knowledge, as knowledge from a theological standpoint finds its root in God, and prayer from an Islamic perspective is seen as a direct communion with God. I will look at this from a cosmological aspect, with regard to the idea of man being created in the image of God and the Adamic potential of man. I will also look at the different levels of knowledge and what knowledge is for both Qadi Abu Bakr Ibn’ Arabi and Abu Hamid Al Ghazali. Ghazali emphasizes the concept of the heart being a vessel of knowledge and uses light as a metaphor for knowledge, I will try to outline how to attain a state where knowledge is possible by means of the heart, as well as showing from a cosmological perspective that the function of humans is to be in constant remembrance of God, thus constant prayer, through the idea of the divine names of God.