Existentialism - Wikipedia. Existentialism (). In fact, while existentialism is generally considered to have originated with Kierkegaard, the first prominent existentialist philosopher to adopt the term as a self- description was Jean- Paul Sartre. Sartre posits the idea that .

The Norwegian philosopher Erik Lundestad refers to the Danish philosopher Fredrik Christian Sibbern. Sibbern is supposed to have had two conversations in 1.

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Welhaven and the second with Kierkegaard. It is in the first conversation that it is believed that Welhaven came up with . He strongly believes that it was Kierkegaard himself who said that . The actual life of the individuals is what constitutes what could be called their .

Thus, human beings, through their own consciousness, create their own values and determine a meaning to their life. His form must be just as manifold as are the opposites that he holds together. The systematic eins, zwei, drei is an abstract form that also must inevitably run into trouble whenever it is to be applied to the concrete. To the same degree as the subjective thinker is concrete, to the same degree his form must also be concretely dialectical.

But just as he himself is not a poet, not an ethicist, not a dialectician, so also his form is none of these directly. His form must first and last be related to existence, and in this regard he must have at his disposal the poetic, the ethical, the dialectical, the religious. Subordinate character, setting, etc., which belong to the well balanced character of the esthetic production, are in themselves breadth; the subjective thinker has only one setting—existence—and has nothing to do with localities and such things. The setting is not the fairyland of the imagination, where poetry produces consummation, nor is the setting laid in England, and historical accuracy is not a concern. The setting is inwardness in existing as a human being; the concretion is the relation of the existence- categories to one another. Historical accuracy and historical actuality are breadth.

Some interpret the imperative to define oneself as meaning that anyone can wish to be anything. However, an existentialist philosopher would say such a wish constitutes an inauthentic existence - what Sartre would call 'bad faith'. Instead, the phrase should be taken to say that people are (1) defined only insofar as they act and (2) that they are responsible for their actions. For example, someone who acts cruelly towards other people is, by that act, defined as a cruel person. Furthermore, by this action of cruelty, such persons are themselves responsible for their new identity (cruel persons). This is as opposed to their genes, or human nature, bearing the blame.

As Sartre writes in his work Existentialism is a Humanism: . Of course, the more positive, therapeutic aspect of this is also implied: A person can choose to act in a different way, and to be a good person instead of a cruel person. Here it is also clear that since humans can choose to be either cruel or good, they are, in fact, neither of these things essentially. In a set of letters, Heidegger implies that Sartre misunderstood him for his own purposes of subjectivism, and that he did not mean that actions take precedence over being so long as those actions were not reflected upon. This way of living, Heidegger called . This meaninglessness also encompasses the amorality or . This contrasts with the notion that .

The notion of the Absurd has been prominent in literature throughout history. Many of the literary works of S. The possibility of having everything meaningful break down poses a threat of quietism, which is inherently against the existentialist philosophy. This can be more easily understood when considering facticity in relation to the temporal dimension of our past: one's past is what one is, in the sense that it co- constitutes oneself.

However, to say that one is only one's past would be to ignore a significant part of reality (the present and the future), while saying that one's past is only what one was, would entirely detach it from oneself now. A denial of one's own concrete past constitutes an inauthentic lifestyle, and the same goes for all other kinds of facticity (having a human body—e. It is a limitation in that a large part of one's facticity consists of things one couldn't have chosen (birthplace, etc.), but a condition of freedom in the sense that one's values most likely depend on it. However, even though one's facticity is . As an example, consider two men, one of whom has no memory of his past and the other who remembers everything. They both have committed many crimes, but the first man, knowing nothing about this, leads a rather normal life while the second man, feeling trapped by his own past, continues a life of crime, blaming his own past for . There is nothing essential about his committing crimes, but he ascribes this meaning to his past.

However, to disregard one's facticity when, in the continual process of self- making, one projects oneself into the future, that would be to put oneself in denial of oneself, and thus would be inauthentic. In other words, the origin of one's projection must still be one's facticity, though in the mode of not being it (essentially). Another aspect of facticity is that it entails angst, both in the sense that freedom . Thus, one is responsible for one's values, regardless of society's values. The focus on freedom in existentialism is related to the limits of the responsibility one bears, as a result of one's freedom: the relationship between freedom and responsibility is one of interdependency, and a clarification of freedom also clarifies that for which one is responsible.

Authentic existence involves the idea that one has to . What is meant by authenticity is that in acting, one should act as oneself, not as . The authentic act is one that is in accordance with one's freedom.

Of course, as a condition of freedom is facticity, this includes one's facticity, but not to the degree that this facticity can in any way determine one's choices (in the sense that one could then blame one's background for making the choice one made). The role of facticity in relation to authenticity involves letting one's actual values come into play when one makes a choice (instead of, like Kierkegaard's Aesthete, . Lord Perumal Songs Free Download Tamil. This can take many forms, from pretending choices are meaningless or random, through convincing oneself that some form of determinism is true, to a sort of . This image usually corresponds to some sort of social norm, but this does not mean that all acting in accordance with social norms is inauthentic: The main point is the attitude one takes to one's own freedom and responsibility, and the extent to which one acts in accordance with this freedom.

The Other and the Look. However, the concept has seen widespread use in existentialist writings, and the conclusions drawn from it differ slightly from the phenomenological accounts. The experience of the Other is the experience of another free subject who inhabits the same world as a person does. In its most basic form, it is this experience of the Other that constitutes intersubjectivity and objectivity.

To clarify, when one experiences someone else, and this Other person experiences the world (the same world that a person experiences)—only from . This experience of the Other's look is what is termed the Look (sometimes the Gaze). This is because the Look tends to objectify what it sees. As such, when one experiences oneself in the Look, one doesn't experience oneself as nothing (no thing), but as something. Sartre's own example of a man peeping at someone through a keyhole can help clarify this: at first, this man is entirely caught up in the situation he is in; he is in a pre- reflexive state where his entire consciousness is directed at what goes on in the room.

Suddenly, he hears a creaking floorboard behind him, and he becomes aware of himself as seen by the Other.