Written report

Domingo, Jobert Brian

Lanang, Carl James

Comparison of Sartrean and Heideggerian Existential Philosophy

Subtopic 1: Existential Phenomenology

A Philosophical methodology which aims to comprehend the essence of human

existence by conducting a comprehensive examination of authentic human experiences so-

called Existential Phenomenology. The phenomenology itself has this concept which places

significant emphasis on the subjective experiences of Human being, including their distinct

perspectives and ways of existing in the world.

Existential phenomenology endeavors to comprehend the ways in which individuals

encounter their own being, encompassing their relationships with others, their perceptions of

their surroundings, and the understanding of their own principles and objectives, by assessing

actual aspects of human existence. This approach places significant emphasis on individuality

and uniqueness, acknowledging that everyone’s experience of existence is influenced by their

distinct personal history, cultural background, and social environment.

Free choice or action is a fundamental concept within the framework of existential

phenomenology. This concept pertains to the notion that individuals possess the ability to

exercise their decision-making and engage in behaviors that are not predetermined by external

factors, such as cultural conventions or physiological drives. Rather than being viewed as

ineffectual recipients of circumstances, individuals are regarded as capable of reflection and

making choices guided by their personal principles, convictions, and goals.

Subtopic 2: Sartre Concept of Existential Phenomenology

Sartre's existential philosophy and describes it as a "dualist ontology" that contrasts with

the spirit of Heideggerian ontology and draws inspiration from René Descartes. To elaborate on

this statement, let's break it down further:

Sartre's Existential Philosophy: Jean-Paul Sartre was a prominent French philosopher

and a key figure in the existentialist movement. Existentialism explores the nature of human

existence, emphasizing individual freedom, responsibility, and the subjective experience of

existence.

Dualist Ontology: The term "dualist ontology" refers to Sartre's philosophical position

that posits a fundamental duality in human existence. In this context, it implies that Sartre

believes in the existence of two distinct aspects: the subjective consciousness or "being-for-itself"

(pour-soi) and the objective world or "being-in-itself" (en-soi).

Being-for-itself (pour-soi): Sartre argues that human consciousness is characterized by its

self-awareness, freedom, and the ability to transcend its immediate circumstances. The "being-

for-itself" represents the subjective, conscious aspect of human existence that is constantly

striving to define itself through choices and actions.

Being-in-itself (en-soi): The "being-in-itself" refers to the objective world, including

physical objects, nature, and other people, which exist independently of human consciousness.

It lacks consciousness, freedom, and self-awareness.

By characterizing Sartre's ontology as dualist, it emphasizes the distinction between the

subjective and objective realms of existence, highlighting the tension and interplay between the

two.

Contrast with Heideggerian Ontology: The statement suggests that Sartre's dualist

ontology stands in contrast to Martin Heidegger's ontology. Heidegger, another influential

existentialist philosopher, focused on the concept of "Being" (capitalized to highlight its

significance) and emphasized the interconnectedness of human existence with the world.
 Heideggerian ontology, often referred to as "Being-in-the-world," emphasizes the

holistic nature of human existence, where the self and the world are intricately intertwined. It

downplays the subject-object duality that Sartre's dualist ontology highlights.

Harking Back to Descartes: The statement also mentions that Sartre's dualist ontology

harks back to Descartes. This refers to the influence of René Descartes, a philosopher from the

17th century, who proposed a similar dualist perspective on the mind and body.

Descartes famously argued for a distinction between mind (res cogitans) and body (res

extensa), asserting that the mind is a thinking, conscious entity, while the body operates

mechanically. Sartre's dualist ontology, drawing inspiration from Descartes, can be seen as a

modern exploration of this mind-body dualism, applied within an existential framework.

In summary, the context highlights Sartre's existential philosophy as a "dualist ontology"

that recognizes the duality between subjective consciousness and the objective world. It

contrasts with Heideggerian ontology, which emphasizes the interconnectedness of human

existence with the world. The mention of Descartes indicates Sartre's alignment with Descartes'

mind-body dualism in his exploration of existential themes.

The way Sartre and Heidegger handle the idea of existence itself is one of the main distinctions

between their existential phenomenology. Heidegger believed that existence was essentially

related to time and temporality and that people exist within a specific historical and cultural

environment that influences how they perceive the world. Sartre, on the other hand,

emphasized more on freedom and accountability of every individual and saw life as a process

of continuously forming one's own identity and values through acts of choice.

They hold distinct views about the nature of consciousness, which is another difference between

Sartre and Heidegger's existential phenomenology. Heidegger believed that consciousness is

always embedded within the universe and the things it experiences and is not a distinct entity

but rather a component of human existence. On the contrary, Sartre highlighted the individual's

subjective experience of consciousness and argued that everyone has the freedom to determine

their own meaning and purpose in life.

There are similarities and distinctions in the phenomenological methodologies

employed by Sartre and Heidegger. Sartre's philosophical inquiry centers on the

phenomenology of human existence, whereas Heidegger's investigation of the question of Being

places emphasis on Dasein, which refers to the distinctive nature of human existence. Sartre's

analyses prioritize concerns other than ontology, in contrast to Heidegger, who deliberately

separates himself from existential categorization. Sartre denies the notion of a fixed ego and

states that the essence of human beings is contingent upon their existence, thereby rendering

existence fraught with difficulties. The objective of his scholarly endeavors is to construct a

thorough existentialist framework pertaining to the human condition, which is informed by his

ethical preoccupations. Sartre emphasizes a strong notion of freedom, which contrasts with

Heidegger's analysis. The development of an existential phenomenology is influenced by

Sartre's selection of subjects, his ego theory, and his ethical objectives.

The Problem of Nothingness

 Sartre's concept of nothingness is a fundamental component of human consciousness,

which does not necessarily entail a connection to the notion of existence as Heidegger saw

it. Sartre contends that human consciousness is inherently directed towards beings beyond

itself, such as objects or individuals, and this inclination towards self-transcendence is the

fundamental characteristic of human existence. While Heidegger believed that determining the

essence of Being necessitates an understanding of the concept of nothingness. The argument

posited that a comprehensive understanding of the concept of Being requires prior

comprehension of the potentiality of its non-existence, commonly referred to as nothingness.

Heidegger's perspective asserts that through the elucidation of the notion of nothingness, a

broader understanding of the ontology of existence can be attained. He perceived the concept of

nothingness as a means of exposing the fundamental attributes of existence, including its

coherence and distinct attributes.

Being For-Itself

Being For-Others

“Sartre makes at the end of the first chapter. Being-for-others is in fact the third of three so-called

ekstases—a term taken from Heidegger but applied by Sartre in a distinctive way. Literally ‘ekstasis’

means standing out. Heidegger links ‘ekstasis’ primarily with his own conception of transcendence. For

Sartre, on the other hand, it is linked primarily with the structure of negation.” (an excerpt from

Maccan, Four Phenomenological Philosophers)

Sartre introduces "Being-for-others" as the third ekstasis, a term adopted from

Heidegger but interpreted differently by Sartre. The term "ekstasis" refers to distinguishing

oneself or going beyond (transcendence). Heidegger primarily associates it with transcendence,

whereas Sartre primarily associates it with the structure of negation.

 The first ekstasis involves the consciousness negating its innate essence or nature as the

In-itself. The act of denial serves to establish the individual as a conscious entity that negates its

own inherent identity as the In-itself. The second ekstasis pertains to the act of self-negation,

which enables the self to establish its identity as Nothingness. Through self-reflection, the

individual attains an awareness of their own lack of intrinsic significance and subsequently

establishes their identity based on this realization, The third ekstasis holds the most

significance among the three. This refers to the process of self-definition in which an individual

establishes their identity by distinguishing themselves from the Other. The concept of self-

consciousness involves the recognition of one's separation from the Other, an autonomous

entity with its own distinct consciousness. The concept of the Other entails more than just the

negation of the self; rather, it involves an independent self that regards the original self as an

object. The issue of solipsism arises when an individual begins to question the existence of

consciousnesses or minds beyond their own.