Professional Documents
Culture Documents
1
Oxford Encyclopedic English Dictionary.
2
Wikipedia and “http://www.history.com/this-day-in-history/battle-of-verdun-begins”
3
Encyclopedia Britannica, Macropedia, “Knowledge in Depth” (Volume 7)
One of the major thinkers during this period was Jean-Paul Sartre. Sartre
had been imprisoned in Germany in 1940 but managed to escape, and
became one of the leaders of the Existential movement. Other popular
playwrights were Albert Camus, who became the spokesman for the
French Underground when he wrote his famous essay, “Le Mythe de
Sisyphe” or “The Myth of Sisyphus”. Sisyphus was the man condemned by
the Gods to roll a rock to the top of a mountain, only to have it roll back
down again. For Camus, this related heavily to everyday life, and he saw
Sisyphus an “absurd” hero, with a pointless existence. Camus felt that it
was necessary to wonder what the meaning of life was, and that the human
being longed for some sense of clarity in the world, since
“If my mind could gain a foothold, I would not write essays, I would
make decisions; but it is always in apprenticeship and on trial”.
The stance of the internal tribunal- of man’s withdrawal into his own
spiritual interior- which reappears in some Existentialists (in Marcel and
Sartre, for example) already belonged ,to St. Augustine.5
Saint Augustine who lived during the declining years of the Roman Empire
was the greatest theologian of his era. Many of Augustine’s letters and
sermons are devoted to refuting the beliefs of the Manicheans 6, the
Donatists7 (a schismatic Christian sect), and the Palegians8 forms an
4
Existentialism and War; thefiendish.com
5
Encyclopedia Britannica, Macropedia, “Knowledge in Depth” (Volume 7)
6
Manichaeism taught an elaborate dualistic cosmology describing the struggle between a good, spiritual world of
light, and an evil, material world of darkness
7
Donatism (Latin: Donatismus, Greek: Δονατισμός Donations) was a Christian sect within the Roman province of
Africa that flourished in the fourth and fifth centuries[1] among Berber Christians. The Donatists (named for
important part of Augustine’s religious doctrines. According to Augustine
all men are stained with Adam’s sin. Human beings are unable to attain
salvation solely through their own efforts and good works: the grace of God
is necessary for salvation9
the Berber Christian bishop Donatus Magnus) were members of an offshoot church which did not follow the same
doctrine as some other churches of the rest of Early Christianity in Late Antiquity.
8
Pelagianism is the belief that original sin did not taint human nature and that mortal will is still capable of choosing
good or evil without special divine aid.
9
The Hundred by Micheal H. Hart
10
From Rationalism to Existentialism: The Existentialists and Their Nineteenth Century by Robert C. Solomon
It is an epoch in which every human endeavor is marred by an
“unhappy objectivity” (an absence of personality), and the individual
and personal have become smothered in the mechanical “leveling”
process of the mediocrity of the “masses” (alternatively
characterized as, the group, the crowd, and the public). This
mediocrity with its stress on the concept of the group and its denial
of individuality is at one with the tendency to passionless reflection.
11
The Highest Good in Aristotle and Kant edited by Joachim Aufderheide, Ralf M. Bader
comforts of “understanding” and “reflection”. Men reflect on great
happenings, but nothing ever happens. Men understand greatness
but no great deeds are performed. Men have become superbly
rational; “Absolutely Rational” but they have in turn forgotten “how
to live.”
The notion of ‘existence ‘is reserved for those who live as individuals,
not biologically but individually in their thought and their values. It is
a term especially designed for those who are committed, who feel
their freedom in despair, who recognize their responsibility for their
actions (which for Kierkegaard means resultant guilt more than
pride). The human being who merits this special designation of his
life as existence, is the passionate anti-social or at least asocial
individual who is master of his own life, the author of his own values.
“Subjectivity is truth
Subjectivity is reality”
13
Georg Wilhelm Friedrich Hegel ( August 27, 1770 – November 14, 1831) was a German philosopher and an
important figure of German idealism. Hegel's principal achievement is his development of a distinctive articulation
of idealism sometimes termed "absolute idealism",[13] in which the dualisms of, for instance, mind and nature
and subject and object are overcome. His philosophy of spirit conceptually integrates psychology, the state,
history, art, religion, and philosophy. Of special importance is his concept of spirit (Geist: sometimes also
translated as "mind") as the historical manifestation of the logical concept and the "sublation" (Aufhebung:
integration without elimination or reduction) of seemingly contradictory or opposing factors; examples include the
apparent opposition between nature and freedom and between immanence and transcendence.
The meaning of human existence according to Kierkegaard lies in its
constant and conscious inner striving, parallel to the fundamental
notion of conatus in Spinoza and the Will in Schopenhauer. However,
these latter two philosophies took the task of philosophy to be the
suppression of this irrational force through the contemplative claim
of philosophy. Kierkegaard took as his philosophical task the
glorification and maximization of the striving (at the expense of
contemplation.)
In the absence of God, then, all values, truths and standards must be created
by us rather than merely handed to us by some outside agency, which
Nietzsche (and the Existentialists who later embraced this idea) as a
tremendously empowering, even if not a comforting, thing. His solution to the
vacuum left by the absence of religion was essentially to "be yourself", to be
true to oneself, to be uninhibited, to live life to the full, and to have the
strength of mind to carry through one's own project, regardless of any
obstacles or concerns for other people, the weak, etc. This was his major
premise, and also the goal towards which he thought all Ethics should be
directed.
At the heart of many of Nietzsche's ideas lies his belief that in order to achieve
anything worthwhile, whether it be scaling a mountain to take in the views or
living a good life, hardship and effort are necessary. He went so far as to wish
on everyone he cared about a life of suffering, sickness and serious reversals
in life, so that they could experience the advantage of overcoming such
setbacks. His was the original “no pain, no gain" philosophy, and he believed
that in order to harvest great happiness in life, it was necessary to live
dangerously and take risks. For Nietzsche, therefore, sorrows and troubles
were not to be denied or escaped (he particularly despised people who turned
to drink or to religion), but to be welcomed and cultivated and thereby turned
to one's advantage. This is exemplified by a famous quote from his book "Ecce
Homo": "what does not kill me, makes me stronger".
14
Basics of Philosophy, (http://www.philosophybasics.com/philosophers_nietzsche.html)
free of its stifling influence. Thus, the struggle for freedom will continue
throughout his life; not only today, but tomorrow and for all eternity.
Kafka portrayed man as a confused being who is unable to decide which path
to choose in order to strive in a world where everything is rendered
meaningless, by the inevitability of death. The various possibilities or
opportunities which are presented to him lead him into a quagmire rather
than a paradise. The choices which are offered by society and life in general
are too overwhelming. Each step a person takes is a step towards his
destruction rather than salvation. His freedom of choice becomes a curse
rather than a blessing. He is forced to conform to the moral obligations of
society. He must determine what constitutes a moral action although he can
never foresee the consequences of his actions.
The absurdity which Kafka portrays in his nightmarish stories was, to him, the
quintessence of the whole human condition. The utter incompatibility of the
"divine law" and the human law, and Kafka's inability to solve the discrepancy
are the roots of the sense of estrangement from which his protagonists suffer.
No matter how hard Kafka's heroes strive to come to terms with the universe,
they are hopelessly caught, not only in a mechanism of their own contriving,
but also in a network of accidents and incidents, the least of which may lead to
the gravest consequences. Absurdity results in estrangement, and to the
15
Wikipedia
extent that Kafka deals with this basic calamity, he deals with all eminently
existentialist theme.16
16
Cliffs notes
being is the unique being whose being has the character of openness toward
Being. But men and women can also turn away from being, forget their true
selves, and thus deprive themselves of their humanity. This is, in Heidegger’s
view, the situation of contemporary humans, who have replaced authentic
questioning concerning their existence with ready-made answers served up
by ideologies, the mass media, and overwhelming technology. Consequently,
Heidegger attempts to bring today’s men and women back to the question of
being. At the beginning of the tradition of Western philosophy, the human
being was defined as animal rationale, the animal endowed with reason. Since
then, reason has become an absolute value which through education brings
about a gradual transformation of all spheres of human life. It is not more
reason in the modern sense of calculative thinking, Heidegger believes, that
we need today, but more openness toward and more reflection on that which
is nearest to us—being.17
Man is given the choice to be free in his actions and ventures. This freedom
of choice is empowering but also overwhelming. If a person is responsible
for his own actions, he will have to face the consequences of his actions
17
Internet Encyclopedia of Philosophy
18
Phenomenology: The science of phenomena as distinct from that of the nature of being; an approach
that concentrates on the study of consciousness and the objects of direct experience.
whether profitable or adverse. The decision to face problems head on or to
run away from them is solely his own, he cannot blame any person or fate
or even God for the frustration of his hopes and aspirations.
Sartre concluded from his arguments that if God exists, then man is not free;
by the same token, if man is free, then God does not exist. Atheism, then,
is taken for granted in Sartre's philosophy, but he maintained that the "loss of
God" is not to be mourned. On the contrary, in a godless universe, life has no
meaning or purpose beyond the goals that each man sets for himself, and
individuals must therefore detach themselves from things in order to give
them meaning. The only identity a person can ever hope to achieve in this
world is through hard work and persistence in achieving the goals he sets for
himself and establishing his identity according to his own preference rather
than the one outlined by religion or society.
Though existentialism has both a theistic and atheistic schools of thought, all
existentialists share the beliefs that the true subject of philosophy is
our concrete existence in the world and the conditions of this existence. There
is no predetermined essence that should tell us what it means to exist as
human beings. In existentialism this belief is phrased as the axiom “existence
precedes essence.”
We exist in this world but we are separate from it; we project our
meanings into this world in order to define to ourselves what we are.
Sometimes this projection involves acting. Sometimes it involves not acting.
Each one of us does this individually. There is no collective idea out there that
tells us how to do this or what this projecting is like. Sometimes this projected
meaning is terrifying; sometimes it is an insight. In any case, such moments
give our lives that are otherwise meaningless, meaning.
All of us experience what the existentialists call angst, which is the fear,
dread or anxiety of action and freedom. A common analogy is to imagine
standing on a cliff and feeling afraid not just of falling off, but also of
wanting to jump off. We all have the freedom to act; not acting is also
acting. Not choosing is also a choice. Freedom in existentialism explores
the responsibility one carries as a result of one’s freedom. We are free to
live authentic lives. An authentic life is one where we act as we are, not as
we should, or our parents should, our community should, our families
should etc. When we act authentically we don’t act randomly, we don’t
choose either-or; we don’t deny the differing values that our many options
have. When acting authentically we take responsibility for such acts we
undertake, such choices we make.
Inauthentic acts for existentialists emerge from the denial of one’s
authentic self and one’s authentic freedoms to live, as one is. Such acts may
lead to severe psychological problems such as depression, isolation,
alienation and the worst possible result of living an inauthentic life is
suicide, where an individual is unable to reconcile himself with his reality
and loses interest in a life riddled with misery and failure. He tries to
escape from his “angst” by embracing the ultimate freedom i.e., death; not
realizing that death is not an escape. It is the willful denial of the most
profound reality of existence, to commit suicide means that an individual
has given up, he is not able to take responsibility for his actions or to use
his freedom of choice to his own advantage. Existentialism preaches to
confront the hardships of life with an unflinching zest and to prove by
overcoming these hardships that everyone can be a Superhuman thwarting
the adversities which pull him down and emerging victorious and
triumphant in the end.
Existentialists, particularly, twentieth century existentialist philosophers,
believe in the notion of the Absurd, the notion that the world has no
meaning beyond what meaning we confer to it through our actions. Any
attempt to understand existence beyond its physical manifestation is futile
and all endeavors towards meaningful communication is bound to fail. (A
perfect example is “Waiting for Godot” by Samuel Beckett).
In the present age Existentialism has lost its footing. Human beings have
become accustomed to a life of complacence and luxury. They have
conformed themselves to a specific state of mind where a person willingly
accepts his situation as something inevitable and acceptable. They
understand but do not act, admire greatness from a distance but never
dare to be great, realize that there are problems which need to be solved
but never venture to solve them. The urge to live a passionately charged
life, the curiosity to explore and the endless possibities and the spirit of
existing as a meaningful and extraordinary being is lost in the phenomenon
we call globalization.
The need to assert one’s presence 24 hours a day has led to narcissism and
self-indulgence. Instead of achieving a meaningful recognition through a
work of art or excelling in a particular field, people try to portray
themselves by revealing the nitty gritty details of their lives. In the 21 st
century existence means to broadcast yourself to the whole world (even if
it’s a virtual world). The constant need to tell the world what you are
reading, writing, eating, drinking or even planning of doing is making
human beings shallow and passive. If a person gets a thousand followers
on twitter or a million on Facebook, he deems it enough to be satisfied
because it satiates his ego.