This essay focuses on Freedom is Slavery. For Winston Smith the limitations of his life are delivered in the double-speak which adorn the walls, “War is Peace,” “Ignorance is Strength,” “Freedom is Slavery.” These, along with Rene Descartes’ “Cogito Ergo Sum,” or “Je pense donc je suis”, present a litany of being in all its confusion and discovery.
image can be one that already exists in art, film, and photography. And yes, it can be pulled from the internet. For those of you who are artists, by all means make use of your talents. II. Look back not only to “Parable of the Sower,” but to all the works we have encountered and you will find each Dystopian Experience distilled into language either meant to control or lead our protagonist toward Existential freedom. For Zadie Smith’s “Now More Than Ever,” the dictum, “The past is now the present” was a Damocles sword, hanging by a single thread over the heads of all who have been less than “good” in the past. It was a threat that future steps will be damn by past missteps, an inescapable condemnation.
He in such a moment is found in the words, “What’s happen to me?” For Winston Smith the limitations of his life are delivered in the double-speak which adorn the walls, “War is Peace,” “Ignorance is Strength,” “Freedom is Slavery.” These, along with Rene Descartes’ “Cogito Ergo Sum,” or “Je pense donc je suis”, present a litany of being in all its confusion and discovery. Sit quietly with all that you are and all you have encountered this past year in our very real brush with the dystopian. Go on to create your own dictum or prose-poem resembling Earthseed philosophy. Embed the text into your Powerpoint image.
Indeed this conception of freedom does not provide a solid basis for the construction of political institutions or policies, but this is because Sartre’s ‘technical and philosophical’ concept of freedom lies a level below the ‘empirical and popular’ concept of freedom. It lies at the level of what I earlier described as the political. Chantal Mouffe also makes a claim that is very much in line with my argument. She asserts that the “lack of understanding of the political in its ontological dimension… is at the origin of our current incapacity to think in a political way” (Ibid, 9). If this is the case, making this distinction can make a difference in that it provides new channels for thought.