The question somehow seems ticklish and behooves a thorough explication of most individual perception of essence being who have desire for/ to be in faith or less obvious feelings submerged in belief force of the conscious mind. In trying to know the mean by which it is done, and this reckoning would have to be in term of the natural and physical universe as perceived. Such reckoning has already been excluded or included in the same manner it was formulated. Is there really a way to have faith in, how the universe came into being, and everything thereof by God? But the real issue is not exhausted by explaining what faith implies, but by expressing it nor is the result for the actual faith, but came about. Faith by itself is nothing, just as the guiding tendency, is a mere drive that is yet, lack actual existence, Hegel (1807,3) hence the essence of being. There is also the tendency to accept this argument as plausible one in which there is no amount of proof, hitherto is insignificant. Perhaps, signify God essence expressive in behavior, the attainment of which faith will bring satisfaction. In order word, a common artless, or guileless assumptions. That if in a way faith control and confine itself to moral structure and or being righteous, then the none faith will be responsible for the substructure of moral control deemed immoral for faith to do with the moral righteousness or the good life? Could this considerably justify the essence of faith or possibly possess faith left in the mind. According to Hodge, C “It is impossible to believe that to be true which the minds’ see to be false,” Plantinga, and Wolsterstoff (1983, 240). An onerous assertion either for those who professes having faith in something, to steer up belief in the mind of the non-faith towards some ways of life rather than be in the same position of the unrighteous.
Therefore, an objection to the latter probably could seem to apply deliberately the exclusion from life ideas as in faith altogether. But this assumption could be a mere imagination without any justification. The impression that the non-faith will be externalized without any guidance essence except what might incidentally develop a direction for good life or a goal to follow. And this is somehow, hard to sustain when it reflects human perception of existence of the super-natural God. Why should there be a conception of faith construed to favors over another? “This is a paradox at which represent the reasoning position from certain religious inspiration as a form of rational order.” Camus (1975, 39). Faith is a specious position, in refusing preference to some ideas of life over others and it overlooks the fact that it interfered the valued necessity of personal liberty. This arise not only in its commitment against negative freedom of choice or thinking, but also in its underlying reason for promoting righteousness, being in faith to guarantee personal liberty and progress. It is also imperatively unclear if by imposing a precise way of life is perceived as undesirable by faith because it restricts choices to exclusively moral way of life and other human attributes that expresses freedom. There could be a possibility that, the imposition of belief may object to the same reason which has been derived, is in fact the genuine outcome. Therefore, it is something explicit itself and seem to mend with the same structure of having faith in a thing that something may shore up as ambiguous or possess a meaning that is accepted as real faith. Therein, a new form of thinking has immediately emerged in human transformation, a progression through a complete succession of formations of belief accompanied by its assumption of being in, or having faith in something.
THE PARADOX OF FAITH
Faith allows necessary condition of the good life prohibiting the wrong that could not be favored but aid in acquainting impartiality with the idea of morality. Invariably, nothing in this regard seem to be made available to protect the assumption of being in faith left in confused ideas. In other words, if no protection is assured by faith, on what such premise of having faith since it could favor frivol thinking. A situation that may denote a cleavage for superstition. After all, superstition is built around faith perhaps a prevision of moral structure only makes sense; Plantinga and wolftertoff (1983, 271) if it is seen as condition necessary for liberty even to those presumed not having faith in/ resting on the no-faith sceptic who contest that faith prohibits, enforces adherents, fidelity, and promise-breaking as mode of functioning. Its interference with freedom of life, indoctrination and intrusion into others affaires becomes a sort of energy as motivational force for those who pretend to have faith in something. Selves acclaimed spiritual leaders, priests, self-styled political ideologues, and the extreme fanatics, form a bases for misinformation, saturated misgiven, hate and divine propagandas. Thereby, amplify and implant anger in the minds which manifest in fear, revolts or vengeances. Assuming to have faith by preaching to the converted or those with shared common interest. A great way to strengthen the compassion that exist in faith between those that believe and non-converts who remain sceptic. Even misinformed individuals become a predominant of any belief connection or linked by same ideology apparently portrayed as apprehensive, so become part of the reality of faith description. Expression of faith in a thing seemed to humanize individual experience and personal wellbeing in relation to past experiences which manifest in the present behavior as a bases for justifying any choices of actions rational or irrational a condition without being restricted to limits of deontological ethics.
However, the entire universe is marked by cultural, religious and political ideals which distinguishes human traits in respect of historical background or environment. Thereby, evolve a sentiment like in faith, sacred which is persuasive and is something that hold human beings together who share something in common. Also something in confident, relevant, in trust, credence or conviction that transcend beyond human understanding to minimize doubt of any sort. The strength of art and mirth, a flow of wit and wisdom that enhances connections with minds. Without opposing any beliefs justified, not rational, or babble, yet certain though, to an extent may bring about information or argument like any liberal activities as positive platform to encourage the converts and the faithful-lighthearted or strong willed. So, this art of persuasion produces systematically a spontaneous display of sentiments from factual faith to anecdotal doctrines. Kierkegaard’s (1843) view on this was not coherent with the mainstream beliefs held by others. In his opinion faith is not authentic that depends on doctrines. Real faith cannot be preached or communicated by individual. Ethically or psychologically, what faith entail in obeying an unseen voice and apparently concluded that Abraham was a protagonist of faith who confirmed his faithfulness in his unfaltering abeyance of the ethical by virtue as a civic responsibility, so to speak and whose obedience raises some questions concerning faith.
Preaching or communicating faith is like listening to an artist who tries to convince spectators about a work of art. Art in this respect is distinguished because it is instinctive and has creative attributes, whereas, the latter mobilizes followership by stirring up hope and despair based on probability that is imminent. Faith on the other hand, is believing in something that even though there is evident that something has no bases to believe in it. A common trait in human behavioral disposition. But, how can an imaginary voice be distinguished as that of God is an illusion, perhaps a mirage aberration? The response which prompted fear and trembling is that which can be executed by faith. Opposing because nothing is authentic as bases for such action implies not remaining in the realm of immanence and the confines of ethic. The incapacity to express action in death is underscored by Kierkegaard’s teleological move beyond aesthetic and ethical, a subtle logical argument which assert that faith entails personal conviction. Derrida contested the rational of having faith in something which create dichotomy between non authentic faith and authentic faith. He argued that faith is a subject in “relation to itself as being before the other; the other in its relation to infinity alterity” Derrida, (1995, 3). Hence, none authentic faith requires flexibility of choices as against suppose authentic faith that is complacent. Derrida seem to be against Kierkegaard’s position of indecision in the presentation of the gift of death on the bases of secret, ethic, the sacrifice and faith as responsibilities were shrouded in mystery but a deliberate pure action or insanity. Debased spiritual undertaking, a clear, harsh, awe and sudden connection between myth and human behavior, or a myth which finds immorality in human condition such that should be the obliteration of the rational individual in violent transcendental act of affinity in faith. The moral or immoral perhaps, represent therein thing that are vital in existence, complete despair that could result in destruction, of hopelessness, a mean that convey adherents into a profound abysmal situation. A sense of impossibility which becomes possible that has the same despair or desolation, but it is a complete end in itself not a mean to an end. It is possible that being or have faith in a thing should not be involve in issue deemed immoral and which might appear to be as probable in any form of choices determined, then it becomes moral choice. Also, if there exist a possibility that any particular choice should be moral, then it must generally be construed by faith. That goes to explain the good faith negate the bad faith, but both stretches beyond the confines or limitation of inducible doctrines.
Bataille, in his allusion on the Deadman, pointed out moderately the dilemma of human situation, desolation and self-denial of God essence is deliberate, intentional and that faith embodies the very center of the subject; His pseudonym “ perverse eroticism.” A naïve investigative desire adapted to intellectual analysis of human consciousness. The desire and the “confined thought to the strength of that desire,” Bataile (1984, 24). A deliberate poetic fable, lyric, sexual urge that induced the inherent force to confront the innate desire or unintended but otherwise could not be negated and the eminence of faith in despair A psychological representation, may not be intended, sometime portrayed personal despair. This is where Freud further explaine that, desire results from the basic instincts in human behavior; (Eros and Thanatos) a link that focuses on pathogenic conflict, a situation that present a sign of unconscious state of neurosis in human behavior. A relation between the past and present experiences, internal and external frustrations create circumstances or displacement of feelings directed away from unconscious state to another, but the urge is still present. This perhaps, corresponded to Hitler’s narcissist behavior in the orchestral narrative of “The Triumph of the Will” by Riefenstahl Leni (1934) Its inducting destructive propaganda demonstrates the emotional involvement of the faithful. A thought may have been concealed which later manifest in individual conscious state confused as alternatives becomes a socialist or collective thought and aroused a feeling of resentment perhaps, similar in opinion of individuals in majority but not shared openly. A viral fixation expressively in faith through art and its dexterity that ignite a desire, an ethic or politic of singularity, including all sorts of ideologies shared the same indifferences towards everything but similar in goals, objectives, equality and better life in the future for all. This position mystifies and revitalize faith in the followers, thereby become a new form of emotional experience. The new form of experience represents the concealed thought (socialism) become collective. To buttress this, Rudolf Hess allegorically said “Hitler is Germany and Germany is Hitler” a measure to prepare the ground and consolidate faith as mean of strength.
TO HAVE FAITH: IN WORK OF ART
Assuming it is possible to produce an underlying response of any sort to the question of faith in work of art, it should be apparent that the resulting artistic representation will be least as extensive as even possibly extensive than the question itself. The artistic representation appears to be only a translation which incidentally become an interpretation of faith into alternative forms. This process, does not seem to provide a mean of identifying faith as a subject of discussion.
Source: Death and Resurrection in Art (Artist, Annibale Carracci,1582), 169
The conception of aesthetic in Art by nature, form its fundamental characteristic wholly of its content in any style of manifestation. Also, inherent profound element of unity extends within itself and a combination of art forms, intentionally portray a persuasive expression of faith in art and general view of God essence in death. Art forms or images is use independently to develop a course common to identical ideals in gospel truth, personal enhancement or political wisdom for the main purpose of inducing faith in fellowship or other human endeavors. Every art has its positive and negative effects, of its perfect development and a mean preceding the moment of perfection. Moreover, in such action, evident at the same time is the vital force of grace present over the whole idea. Grace is an appeal to attract audience or followers which the appalling style displayed, yet if faith proves to be the only acknowledgement, it’s a consideration to certain audience, also a credit still to the art style. It is entirely free and assumed the eagerness to please or not but to attract attention. Therefore, there is more other way to explain this logically, that faith is a thing concentrated in the mind, significant and perfect in itself, since it become apparent through art. The image above of the dead Christ carefully embraced realism with blood stained white shroud, splashed all over the body and bend to the side to conveyed a solitary painful death. The cruel suffering expressively evident on his face, hands motionless body and to the foreground, nails, plier and the crown as symbols of passion. It is completely denied of its aura of spirit or force in the general climate confined into an extreme violent death. It does not seem to be capable to fulfil its promise of resurrection and faith in heaven. It is gone forever, never to return, a perfect extinction. An emotional shocking experience shrouded in mystery to its adoring proselytes. In effect, this mood of suffer and the horrible death of the sacred being go beyond the vision of those who have faith and sanctity of God essence is indeed relative to the issue of belief. Bataille compel in his concept of death inevitable, essential and thus existence is real, though nothing but signify the possibility that which is unacceptable to human conscious mind, as in ecstasy that create experiences filled with politeness, repulsion, guilt and violent that may lead to witness God. A quiet framework of reasoning formulated into an entire new realm of thing in bridging ties between art and allusion; Gay (1989, 155). Further, it could be explained as a notion of dispense to describe a progressive account of degradation, perverse human nature towards utilitarian activities at its worst as opposed to the complacent neatness of Hegel Dialectic.
The perception of art in the representation of life essence and the universe embodies being celeste, in strength, courage as well as selfless or destructive action to satisfaction and ultimate liberty that assure confident in this respect, faith is therefore commonly associated exclusively with self-consciousness, a form of spiritual essence of the unconscious state of mind and rest dominate in human nature for its desires. This perspective may signify being in faith and a symbol of commitment of a new beginning considered being in communion with the essence being. This could be explained that human being with this sense of consciousness may obtain strong essential skills and capability to analyze objectively things in relation to human condition. A perception of the nature of thing that faith consolidates in general that can prevail essentially in any giving situation. The innate senses and belief re-recondition the conscious mind, enhancement of creativity and new ideas in art, a source of energy for development at any level of human existence. Therefore, the role of art at this point could not be isolated because it induces the internal and external forces that reveal in individual manner or habits to a certain social order. Often it is remarked that faith in art which build confident, produce success that result in ego and arrogance in human behavior, Freud (1843) this state of consciousness always require independence, a feeling which develop selfishness and jealousy dominant in relation with aspect of human nature. But a careful understanding between the dominant success and arrogance state explained the notion state of tolerance needed for moral behavior which become a symbol of influence, of strong will in various situations in life. This variation can sometimes result false or imposing demands in relative conditions restricted to faith. In any case, to have faith in art for a course is to have a good visual imagination of body and soul in relation to the universe and the capability to respond to the controversial question about goal in life.
CONCLUSION
Assuming it is possible to produce an underlying response of any sort to the question of faith in work of art, it should be apparent that the resulting artistic response will be least extensive as, and even possibly extensive than the question itself. The artistic response appears only to be a translation which in related manner become an explanation of faith into a different presentations or schemes. This process, does not seem to provide a mean of discerning faith in a work of art as a subject of discussion. The artistic representation cannot replace the expression of faith but a mean of understanding the emotional experience. The same is expressed each occasions for its purpose, the reason for art is to permit the expression of meaning in varieties of forms. Art in this way suggest a more marked useful objective, likely compromised in meaning will be that with considerable order to suit the point suggested and taking the actual active form as appealing effect could function all together. The indication at this issue of reception is the dislocating effect on faith in work of art. An appropriate assumption of a successful mission. Despite the difficulty in establishing precisely what it mean to have faith in work of art, ethical capacity of art is largely used to harness the desire of individual and the society largely for the representation of power absolute, of wisdom and of death that is to come and its anticipation implicit in this is a socio-cultural, political and religion, an aspect of art that is even if direct in its address and entirely not circumscribed by faith, but always connected to the prevailing circumstances of human situation as part of history around it, underlies possibly Bataille’s: the dead man.