SEM. DARIO N.

CAYLAN
AB- PHILO/2ND SEMESTER
THEODICY
DATE: JANUARY 17, 2022/ 1st activity
(MTH 10:30-12:00)
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1. Differentiate Existentialism and Phenomenology
2. In what branch/es of Philosophy we can encounter this subject?
3. why do we have to learn this topics in our life?
Answer:
1. Differentiate Existentialism and Phenomenology
Phenomenology is a research technique that involves the careful description of aspects
of human life as they are lived; Existentialism, deriving its insights from phenomenology, is the
philosophical attitude that views human life from the inside rather than pretending to
understand it from an outside, "objective" point-of-view. Phenomenological existentialism, as a
philosophy or a psychology, is not a tightly defined system by any means. And yet its adherents
are relatively easily identified by their emphasis on the importance of individuals and their
freedom to participate in their own creation. It is a psychology that emphasizes our creative
processes far more than our adherence to laws, be they human, natural, or divine.
is the philosophical study of the structures of experience and consciousness.
A unique and final definition of phenomenology is dangerous and perhaps even
paradoxical as it lacks a thematic focus. In fact, it is not a doctrine, nor a philosophical
school, but rather a style of thought, a method, an open and ever-renewed experience
having different results, and this may disorient anyone wishing to define the meaning of
phenomenology.
existentialism, Philosophical movement oriented toward two major themes, the
analysis of human existence and the centrality of human choice. Existentialism’s chief
theoretical energies are thus devoted to questions about ontology and decision. It
traces its roots to the writings of Søren Kierkegaard and Friedrich Nietzsche. As a
philosophy of human existence, existentialism found its best 20th-century exponent in
Karl Jaspers; as a philosophy of human decision, its foremost representative was Jean-
Paul Sartre. Sartre finds the essence of human existence in freedom—in the duty of self-
determination and the freedom of choice—and therefore spends much time describing
 the human tendency toward “bad faith,” reflected in humanity’s perverse attempts to
deny its own responsibility and flee from the truth of its inescapable freedom.
is a form of philosophical inquiry that explores the problem of human existence
and centres on the experience of thinking, feeling, and acting.[3][4] In the view of the
existentialist, the individual's starting point has been called "the existential angst", a
sense of dread, disorientation, confusion, or anxiety in the face of an apparently
meaningless or absurd world.[5] Existentialist thinkers frequently explore issues related
to the meaning, purpose, and value of human existence.
Phenomenology is the study of experience and how we experience. It studies
structures of conscious experience as experienced from a subjective or first-person
point of view, along with its "intentionality" (the way an experience is directed
toward a certain object in the world). It then leads to analyses of conditions of the
possibility of intentionality, conditions involving motor skills and habits, background
social practices and, often, language.
Experience, in a phenomenological sense, includes not only the relatively
passive experiences of sensory perception, but also imagination, thought, emotion,
desire, volition and action. In short, it includes everything that we live through or
perform. Thus, we may observe and engage with other things in the world, but we do
not actually experience them in a first-person manner. What makes an experience
conscious is a certain awareness one has of the experience while living through or
performing it. However, as Heidegger has pointed out, we are often not explicitly
conscious of our habitual patterns of action, and the domain of Phenomenology may
spread out into semi-conscious and even unconscious mental activity.
2. In what branch/es of Philosophy we can encounter this subject?
Phenomenology is a broad discipline and method of inquiry in philosophy, developed
largely by the German philosophers Edmund Husserl and Martin Heidegger, which is
based on the premise that reality consists of objects and events ("phenomena") as they
are perceived or understood in the human consciousness, and not of anything
independent of human consciousness.
 It can be considered a branch of Metaphysics and of Philosophy of Mind, although many
of its proponents claim that it is related to, but distinct from, the other key disciplines in
philosophy (Metaphysics, Epistemology, Logic and Ethics), and that it represents more a
distinct way of looking at philosophy which has repercussions on all of these other
fields. It has been argued that it differs from other branches of philosophy in that it
tends to be more descriptive than prescriptive. It is only distantly related to the
epistemological doctrine of Phenomenalism (the theory that physical objects do not
exist as things in themselves but only as perceptual phenomena or bundles of sense-
data situated in time and in space).

3. WHY IS IT IMPORTANT TO STUDY THIS KIND OF SUBJECT IN OUR LIFE?

Phenomenology helps us to understand the meaning of people's lived experience. A

phenomenological study explores what people experienced and focuses on their experience of
a phenomena.
Human beings, who are almost unique in having the ability to learn from the experience
of others, are also remarkable for their apparent disinclination to do so.—Douglas Adams
Despite the fact that humans are one of few animals who can learn from the
experiences of others, we are often loath to do so. Perhaps this is because we assume that
similar circumstances could never befall us. Perhaps this is because we assume that, if placed in
the same situation, we would make wiser decisions. Perhaps it is because we assume the
subjective experience of an individual is not as reliably informative as objective data collected
from external reality. Regardless of the assumptions grounding this apprehension, it is essential
for scholars to learn from the experiences of others. In fact, it is a foundational premise of