The modern conception of man is characterized, more than anything else, by individualism. Existentialism can be seen as a rigorous attempt to work out the implications of this individualism. The purpose of this lecture is to makes sense of the Existentialist conception of individuality and the answers it gives to these three questions: (1) What is human freedom? What can the absolute freedom of absolute individuals mean? (2) What is human flourishing or human happiness? What general ethic or way of life emerges when we take our individuality seriously? (3) What ought we to do? What ethics or code of action can emerge from a position that takes our individuality seriously. Although I am sure you will want to take a critical look at the assumptions from which Existentialism arises in your seminars, I will be attempting, sympathetically, to see what follows if one takes these assumptions seriously.
Let's begin by seeing what it could mean to say we are absolute individuals. When you think of it, each of us is alone in the world. Only we feel our pains, our pleasures, our hopes, and our fears immediately, subjectively, from the inside. Other people only see us from the outside, objectively, and, hard as we may try, we can only see them from the outside. No one else can feel what we feel, and we cannot feel what is going on in any one else's mind.
Actually, when you think of it, the only thing we ever perceive immediately and directly is ourselves and the images and experiences in our mind. When we look at another person or object, we don't see it directly as it is; we see it only as it is represented in our own experience. When you feel the seat under your rear-end, do you really feel the seat itself or do you merely feel the sensations transmitted to you by nerve endings in your posterior?. When you look at the person next to you (contemplating how their rear-end feels), do you really see them as they are on the inside or feel what they feel?
Killinger, John. "Existentalism and Human Freedom." The English Journal 50 (1961): 303-13. JSTOR. Web. 12 Aug. 2008.
In the long trek of life, people are constantly chided to follow their hearts, and to be themselves, and to let our individuality run free. As Georg Simmel once said,“The deepest problems of modern life derive from the claim of the individual to preserve the autonomy and individuality of his existence in the face of overwhelming social forces, of historical heritage, of external culture, and of the technique of life.” He is utterly correct. Every person, every mind and every heart, has their own way of doing things. We have associated individuality with singularit...
With the rise of technology and the staggering availability of information, the digital age has come about in full force, and will only grow from here. Any individual with an internet connection has a vast amount of knowledge at his fingertips. As long as one is online, he is mere clicks away from Wikipedia or Google, which allows him to find what he needs to know. Despite this, Nicholas Carr questions whether Google has a positive impact on the way people take in information. In his article “Is Google Making Us Stupid?” Carr explores the internet’s impact on the way people read. He argues that the availability of so much information has diminished the ability to concentrate on reading, referencing stories of literary types who no longer have the capacity to sit down and read a book, as well as his own personal experiences with this issue. The internet presents tons of data at once, and it is Carr’s assumption that our brains will slowly become wired to better receive this information.
... but there must also be some indication in the legislation, its purpose and context showing this intention. The courts’ duty is to ensure that the legislative target is hit and not merely to record that it has been missed, but it must also be careful not to trespass on the separation of powers. If a gap is disclosed in the legislation, the remedy lies in amending the Act.
Take a minute to relax. Enjoy the lightness, or surprising heaviness, of the paper, the crispness of the ink, and the regularity of the type. There are over four pages in this stack, brimming with the answer to some question, proposed about subjects that are necessarily personal in nature. All of philosophy is personal, but some philosophers may deny this. Discussed here are philosophers that would not be that silly. Two proto-existentialists, Søren Kierkegaard and Friedrich Nietzsche, were keen observers of humanity, and yet their conclusions were different enough to seem contradictory. Discussed here will be Nietzsche’s “preparatory human being” and Kierkegaard’s “knight of faith”. Both are archetypal human beings that exist in accordance to their respective philosopher’s values, and as such, each serve different functions and have different qualities. Both serve the same purpose, though. The free spirit and the knight of faith are both human beings that brace themselves against the implosion of the god concept in western society.
The Ones Who Walked Away from Omelas is a short story written by Ursula Le Guin. In her story, Le Guin creates a model Utilitarian society in which the majority of its citizens are devoid of suffering; allowing them to become an expressive, artistic population. Le Guin’s unrelenting pursuit of making the reader imagine a rich, happy and festival abundant society mushrooms and ultimately climaxes with the introduction of the outlet for all of Omelas’ avoided misfortune. Le Guin then introduces a coming of age ritual in which innocent adolescents of the city are made aware of the byproduct of their happiness. She advances with a scenario where most of these adolescents are extremely burdened at first but later devise a rationalization for the “wretched one’s” situation. Le Guin has imagined a possible contemporary Utilitarian society with the goal to maximize the welfare of the greatest number of people. On the contrary, Kant would argue that using the child as a mere means is wrong and argue that the living conditions of the child are not universalizable. The citizens of Omelas must face this moral dilemma for all of their lives or instead choose to silently escape the city altogether.
The Ones Who Walk Away From Omelas is written as a metaphor, providing a thought provoking view of the real world and the power of our choices. Ursula Le Guin begins the story establishing a connection between the short story and the real world, “These were not simple folk… they were not less complex than us.” Metaphorically, the people of Omelas embody humanity as a whole. In our world, there are individuals that are far worse off than others. For our present society to exist, must this conventional standard be accepted? Ursula Le Guin writes with the purpose to convey man has the power to
Guignon, B. C. and Pereboom, D. (eds). (2001). Existentialism: Basic Writings. Indianapolis, IN: Hacket Publishing.
The notion of individualism is extremely important in exercising the duty people have to cease from the...
“We are left alone, without excuse. This is what I mean when I say that man is condemned to be free” (Sartre 32). Radical freedom and responsibility is the central notion of Jean-Paul Sartre’s philosophy. However, Sartre himself raises objections about his philosophy, but he overcomes these obvious objections. In this paper I will argue that man creates their own essence through their choices and that our values and choices are important because they allow man to be free and create their own existence. I will first do this by explaining Jean-Paul Sartre’s quote, then by thoroughly stating Sartre’s theory, and then by opposing objections raised against Sartre’s theory.
In “The Ones Who Walk Away From Omelas” Ursula K. LeGuin depicts a city that is considered to be a utopia. In this “utopia” happiness revolves around the dehumanization of a young child. The people of Omelas understand their source of happiness, but continue to live on. Oppression is ultimately the exercise of authority or power in a cruel or unjust way. LeGuin demonstrates the oppression that the child of Omelas holds in her story. LeGuin articulates the damaging effects that oppression can cause. In addition to LeGuin’s renditions, Chris Davis, a Los Angeles writer, further
Ross, Kelly L. "Existentialism." The Proceedings of the Friesian School, Fourth Series. Kelly L. Ross, Ph.D., 2013. Web. 25 Nov. 2013.
The Merriam – Webster Dictionary defines existentialism as a chiefly 20th century philosophical movement embracing diverse doctrines but centering on analysis of individual existence in an unfathomable universe and the plight of the individual who must assume ultimate responsibility for acts of free will without any certain knowledge of what is right or wrong or good or bad (Merriam, 2011). In other words, an existentialist believes that our natures are the natures we make for ourselves, the meaning of our existence is that we just exist and there may or may not be a meaning for the existence, and we have to individually decide what is right or wrong and good or bad for ourselves. No one can answer any of those things for us. A good example of existentialism is Woody Allen’s movie, Deconstructing Harry. A man is haunted by his past and his past has followed him into the present. He is a wreck not because of the things that happened to him, but because of the choices he made. He is consumed by regret and insecurity and he tries to find blame in his situation with someone other than himself, however he cannot (Barnes, 2011). Throughout the rest of this paper I will be discussing two of the most prominent existentialists, Kierkegaard and Nietzsche.
Existentialism is the epitome of the unknown. There is no straightforward explanation of what exactly it is, there is only certain characteristics and behaviors that describe existentialist views. Throughout today’s world, there are examples of it everywhere, it’s found in movies, books, songs, and just people in general. Existentialists are known to think and do for themselves only. They believe that to understand what it means to be human requires understanding of themselves first. Some very well known pieces of entertainment existentialism is found in are: Hamlet by William Shakespeare, The Metamorphosis by Franz Kafka, “The Yellow Wallpaper” by Charlotte Perkins Gilman, The Stranger by Albert Camus, and The Breakfast Club by John Hughes. The Stranger is a book written about a young man whose mother dies, which soon leads him to becoming acquainted with the feeling of not caring about what his actions do to others or himself. The main character Meursault starts helping his friend Raymond, carry out ways to torment his mistress. Out of nowhere while at the beach, Meursault shoots Raymond’s mistress’s brother. He is thrown into jail and tried, but he seems to not be affected as much as he should about his actions. He first finds it hard to live without cigarettes, women, and nature, but he soon finds out he doesn’t need any of those. After being sentenced to death, he is suggested to turn away from his atheism but later realizes that human existence has no greater meaning. This realization and acceptance is what truly makes him happy (Camus). Next, The Breakfast Club is a very relatable movie about high school students suffering the consequences of their actions in detention. The kids are all of ...
Journal Of The Society For Existential Analysis 21.1 (2010): 76-88. Academic Search Complete. Web. 11 Feb. 2014.