IndexIntroductionPagod: Human ExhaustionGinhawa: ReliefThe Problem of LonelinessConclusionReferencesIntroductionWhen you browse social media accounts on a daily basis, you can see many news headlines that address one of society's major problems today: mental health. It becomes normalized over time, to the point that it is often misunderstood. For example, there are many memes that target the disturbing concept of depression, existential angst, self-harm, and suicide. Thus follows the subjective truth about what is happening in our age: the age of despair. In Kierkegaard's famous work The Sickness unto Death: A Christian Psychological Exposition for Upbuilding and Awakening under his pseudonym Anti-Climacus, he explored the fixed structure of the self. The self, as we read in the text, is a synthesized relationship that refers to itself, that is, the positive unity of the finite and the infinite, of the temporal and the eternal, of possibility and necessity. But this touching relationship has its own erroneous trend, thus giving rise to desperation: the disease that makes man hope until death, but he cannot yet die because said disease has consumed itself. This disease has three different forms: the first is ignorance to the point of despair about oneself, the second is not wanting to be oneself and the last is the will to be oneself. The first form presents with the minimum state of desperation, which is why it is also called non-severe desperation. In contrast, the second and third forms present a moderate to severe type of disease, thus leading to the path of what Kierkegaard called demonization. That said, this article aims to address only the exposition of conscious despair – specifically the second form and its relation to the Philippine concept of ginhawa leading to the Kierkegaardian theological self. He will also argue that due to the lack of passion of an individual who is in his conscious state, he has the ability to create his own concept of God to overcome his existential problem. Accordingly, this article will expose the different faces of pahinga and ginhawa that can be seen in depth from the Kierkegaardian concept of despair, so it will hopefully be essential for future studies on the self in relation to the current era of existentialism. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essayPagod: human exhaustionIn the third division of the first part of his work, Anti-Climacus recognizes conscious desperation: desperation of having no will to be himself and the desperation of wanting to be himself, in which the intensification of desperation can be fully seen together with his statement that the more man is aware of himself, the more intense will be the despair. To delve deeper, this first section of my article will first focus on the first type of conscious desperation: the desperation of having no will to be oneself, and will subsequently focus on the concept of pagod: human exhaustion. The Man of Immediacy struggles among his voters. It is evident, as time passes, that man is not designed only to live inexhaustibly. In reality, it's the opposite. Man is like an animal that is always hungry for pleasure, for something that makes him aesthetically satisfied. Consequently, because he wishes to be someone else simply because he is not that person capable of things he wishes he could do, the feeling of hopelessness would be more visible than he ever realized. It will soon drain him through the reality of his destiny, of his imperfect life. Take, for example, the current bigotry on the Internet: people seem to haveeverything that was posted in the different social media sites. Consequently, a man who denies the luxurious life of the participants would be exhausted. Suddenly you will feel the fantasy of possibilities and the magic of infinite hopes and dreams. This is the nature of the pagoda: it is the exhaustion and human tiredness of dreaming in the immediacy. The moment man realizes his inability to be someone, or even something else, he will then feel the eternal tiredness that will make him sink into despair. It is a sort of pagoda that lives deep inside and is more painful than the physical exhaustion caused by the exhausting transport crisis and traffic. Therefore, this man of immediacy who consumes himself in earthly needs thus experiences satisfaction, he needs help: either from someone or from himself alone. E 1 It should be noted that Søren Kierkegaard is also known as a master of irony, in line with his greatest influencer, Socrates. In this work, The Deadly Sickness, Kierkegaard used Anti-Climacus which means "higher rank". This pseudonym was also used in his work Practice in Christianity. since this pago is based only on his earthly desires, the kind of help he will get will not correspond to his true desire: the pahinga. Anti-Climacus continues to address the nature of man when he is in his conscious desperation. A man who despairs of not wanting to be himself seems to be sitting around the corner, looking at himself, worried about time and in a state of contradiction: although he doesn't want to be himself, he still loves himself enough to enter his pahinga . The Pahinga Abstract Self, in the Kierkegaardian conception, is something that binds the individual to his own self. He is alone with himself, self-realizing everything that has happened: it is commonly called inclusive reserve. For the man who is in the state of reserve or pahinga, he sees the need for solitude. More than anything, this is what he needed right after he realized his responsibility out of the knowledge that he was desperate. He needs it; he wants it. He needs the kind of help that he knows for sure, only he himself can help him. He sees no need to be with anyone, because again, solitude is what he needed after seeing earthly externalities and necessity. And with solitude he could see his eternity, his abstract self. That solitude A man who is in his privacy, that solitude will be his pahinga. It would be a complete silence that will give him rest. In the end, after facing all the banalities of this cruel world, he will find rest. In the Filipino everyday concept of pahinga, it means "to rest" after being exposed to some draining activities that ultimately lead to pagod. One may sleep, sit, or simply stare blankly at the sky as he begins to think about things. It is also the same kind of loneliness that Kierkegaard asserted. A man who is in the state of pahinga does not want any noise or company. It's just the way it is, a philosophy of solitude through the use of silence. So, this kind of vision of loneliness can also be seen in Emil Cioran's work, On the Heights of Despair. Ginhawa: Relief Soon, the dialectical process of man amidst worldly chaos will soon end as its phase. From the pagod will come his pahinga. Obviously, a man who has finally found his solitude outside the silence will feel that relief he once craved. The Ginhawa Concept Ginhawa does not just mean simple relief. Returning to past studies, ginhawa means “the inner relief from within.” It is also often related to the "breath" or hininga which comes directly from the intestines, stomach and liver of several Filipino natives, especially Cebuano. So, this anthropological view of the self that he hasginhawa can be seen as a link to the consequences of Kierkegaard's loneliness. To elaborate further, for a man who has finally endured all the chaos arising from his exteriors and soon overcomes it by means of pahinga (solitude), his breath, from the anthropological context of ginhawa, from his stomach will have its regular flow; He is expected to lose all the chest pain and weight he felt due to his exhaustion. In solitude, in silence, he will feel that complete freedom to be himself. In his pahinga he can feel that oneness in himself; his true self and his true frustrations. He has the ability and freedom to cry and scream. But this solitude, from which a relief outcome is expected, also has its own problem: the problem of death. The Problem of SolitudeThrough solitude, man will feel that refreshing atmosphere upon him. Just like a husband who was drained enough to ask for solitude to realize his potential “After struggling madly to solve all the problems, after suffering at the height of despair, at the supreme hour of revelation, you will find that the only reality , it's silence." Problems and thoughts to think about, he will soon come off the shelf and act as if nothing had happened. After those hours of silence and that t-shirt soaked in his own tears, he will feel fresh and joyful. The ginhawa is visible, not only on his face but also from the inside. However Kierkegaard argues that excessive loneliness will cause the problem of death: suicide. It's evident in a recent study accepted in the Journal of Adolescent Health. Researchers have conducted research that aims to see the relationship between preference for solitude and suicide. His results have an affirmative hypothesis, so it means that most individuals who prefer to be alone tend to commit suicide. On the other hand, they may also commit acts of self-harm. Moreover, this statement by Kierkegaard has another side: a man who is in solitude could ask for help. He doesn't need that group of people who will listen to him: all he needs is that single person who can give him that soothing comfort. However, his desperation will not stop, because reality will devour him again: he feels that he has opened himself up to the wrong person, or even that person has not really helped him for a long period of time - therefore it will lead him even more to end. danger of suicide. The Two Faces of Pahinga and Ginhawa From the given situation, the variation of pahinga and ginhawa can be seen in depth. You can find comfort in this concept: the comfort of being able to overcome your problem. Through that feeling of anxiety and fear brought by the devastation of externalities, he finds realizations and positive potentials that must be actualized because he has already reached the ginhawa of his pahinga. In short, he chooses to actualize the potential he has acquired during moments of solitude. “If this closing reserve is maintained completely, omnibus numeris absoluta [completely in every respect], then its greatest danger is suicide. Most men, of course, have no idea what such a reserved person can endure; if they knew they would be amazed. The danger, therefore, for the completely closed person is suicide." In contrast, a man who is in his reserve of closure – as Kierkegaard puts it, can find his ginhawa by means of another pahinga context: ang maihimlay. Himlay, in the everyday use of the term, is an infinite rest: death. In this area, a man who finds himself alone chooses to kill himself. He has a hope for death; in this way he probably gets rid of that all-consuming despair of reality. 4, 159-186.