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Journal articles on the topic 'Existentialists'
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Roswantoro, Alim. "Kritik terhadap Eksistensialisme Ateistik tentang Penolakan Eksistensi Tuhan." Al-Jami'ah: Journal of Islamic Studies 43, no. 1 (2005): 207. http://dx.doi.org/10.14421/ajis.2005.431.207-239.
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The article describes the atheist existentialists’ concept of God, arguments of taking away God, and then tries to criticize their concepts and arguments. General account on existentialists’ concept of God, which is represented in Nietzsche’s statement on the death of God, begins the paper. The following part is about arguments in denying the existence of God, followed by some critiques of them. The criticism of Muhammad Iqbal, who is a Muslim existentialist, on atheistic existentialistic concept of God ends the thoroughly paper. The result of this research is that atheist existentialists understand God in anthropomorphic explanation; the relation between God and human is identical with that of human and human. Even though they denied the existence of God with the reason of determinism, their arguments implied a new determinism, and the freedom they struggled indicated pseudo freedom.
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Rohmah, Lailatu. "Eksistensialisme dalam Pendidikan." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 5, no. 1 (2019): 86–100. http://dx.doi.org/10.32923/edugama.v5i1.960.
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The philosophy of existentialism, is a philosophy with the main thought being "existence precedes the essence" that man exists first, then in life he gives meaning or essence to his life by focusing on individual experiences. Existentialism gives individuals a way of thinking about life, what it means to me, what is true for me. Existentialist epistemology assumes that individuals are responsible for their own knowledge. The main source of knowledge is personal experience. An idealist teacher according to existentialists is a teacher who provides an open dialogue space for students to find their meaning. Students get broad opportunities to learn something that interests them, so they can find their identity. Appropriate learning methods according to existentialists are dialogue, role playing, and other methods that give freedom for students to explore meaning in themselves. Because the main task of education is to stimulate every human being to be aware of the responsibility to create meaning and definition of himself.
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Bolkenbaeva, A., and Z. Ertisova. "The existential problem of the person in the story by O.Bokey “Atau-kere”." Pedagogy and Psychology 47, no. 2 (2021): 242–48. http://dx.doi.org/10.51889/2021-2.2077-6861.28.
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The scientific article deals with the problem of Existentialism, which has not lost its relevance in modern society. The scientific opinions of many scientists underlying the research were discussed, the psychological characteristics of Existentialism and its basic concepts were analyzed. Revealing the relationship between science and Existentialism, existentialists supplemented the reasoning: "from a scientific point of view, it is impossible to be silent about the existence of man" with an argument, analyzing the actions of the heroes of O. Bokey's story "Atau-Kere". Although the existentialist did not investigate human existence from a scientific point of view, the existentialist in the work scientifically grouped the actions of the characters, demonstrating the psychological sequence of thinking. He noted that the existence of images in one's own world is a complex psychological process. We tried to find ways to solve this problem by analyzing the actions of the heroes. That's the scientific basis of the article. Existentialism considers two types of human life: false and true. The first is the daily life of a person, and the next is his life, detached from social relations and independent of anyone, listening to his inner nature. The author in his article tried to prove that the way to solve this problem lies in spiritual wealth.
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Sasani, Samira, and Seyedeh Sara Foroozani. "A Sartrean Existentialist Look at Bach's Illusions: The Adventures of Reluctant Messiah." International Letters of Social and Humanistic Sciences 63 (November 2015): 136–44. http://dx.doi.org/10.18052/www.scipress.com/ilshs.63.136.
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Primarily introduced through the works of a Danish scholar Søren Kierkegaard in nineteenth century, existentialism is in fact a socio-personal philosophy, which assumes man as radically free, while he is captivated in the inevitable chains of social responsibilities and commitments. Existentialism disregards the established traditional values, and emphasizes an individual’s choice and free will while compelling him to confront his duplicities and to take responsibility of them. For existentialists, being-in-the-world defines experience. Following Sartrean notion of whether you are present here and now or you are off in an illusive state, an existentialist would not ask, Who you are? rather he focuses on Where you are?. Thus existentialism gives priority to existence not essence. This article investigates the significant trends of the twentieth century existentialism with regard to Sartrean notion of the term and applies existentialism and the notion of individualistic and social illusions to Richard Bach’s Illusions: The Adventures of a Reluctant Messiah which questions the authenticity of reality from the view point of the central character.
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Megna, Paul. "Better Living through Dread: Medieval Ascetics, Modern Philosophers, and the Long History of Existential Anxiety." Publications of the Modern Language Association of America 130, no. 5 (2015): 1285–301. http://dx.doi.org/10.1632/pmla.2015.130.5.1285.
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Intellectual historians often credit S⊘ren Kierkegaard as existential anxiety's prime mover. Arguing against this popular sentiment, this essay reads Kierkegaard not as the ex nihilo inventor of existential anxiety but as a modern practitioner of a deep-historical, dread-based asceticism. Examining a wide range of Middle English devotional literature alongside some canonical works of modern existentialism, it argues that Kierkegaard and the existentialists who followed him participated in a Judeo-Christian tradition of dread-based asceticism, the popularity of which had dwindled since the Middle Ages but never vanished. Following medieval ascetics, modern philosophers like Kierkegaard, Martin Heidegger, and Jean-Paul Sartre cultivated and analyzed anxiety in an effort to embody authenticity. By considering premodern ascetics early existentialists and modern existentialists latter-day ascetics, the essay sees the long history of existential anxiety as an ascetic tradition built around the ethical goal of living better through dread.
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Yahyaei, Davood, and Fakhteh Mahini. "The Influence of existentialism on teaching methods." International Journal of Learning and Teaching 9, no. 3 (2017): 354–63. http://dx.doi.org/10.18844/ijlt.v9i3.600.
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Existential theories and Humanistic psychology are widely used in education. According to existentialists, fundamental problem of philosophy is Valuation and choice. Making existential methods in the classroom requires a balance in which both teachers and students as human beings preserve its identity. Existentialist philosopher and humanist psychologists advocate the kind of teaching and learning methods that focus on the learner and Care about individual differences. The research objective was identifying the teaching methods and the characteristics of each one supported by this approach. This research was done using qualitative content analysis and reviewing literature on the subject was published. The method of data analysis was thematic coding by using deductive category application. The results showed that the existentialists emphasized on the relation "I - you" between teacher and student thus support the teaching methods that consider individual patterns and indirect instructions. These methods cause growth of efficient relations and positive self-concept. Such methods are dialogue; Learner-centered method and developing positive self-concept. existential education goals cannot be predetermined and cannot the teacher and the educational system impose to students. Everyone assumes responsibility for its education. So, the teaching methods which develop concepts related to individual growth or focus on the learner are supported by this sect. Keywords: existentialism, existential Education, dialogue, Learner-centered method, Positive self-concept;
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Adamo, Christopher. "The Existentialists." Teaching Philosophy 27, no. 4 (2004): 396–98. http://dx.doi.org/10.5840/teachphil200427457.
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Gadkar-Wilcox, Wynn. "Existentialism and Intellectual Culture in South Vietnam." Journal of Asian Studies 73, no. 2 (2014): 377–95. http://dx.doi.org/10.1017/s0021911813002349.
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Among the eclecticism and diversity of the intellectual marketplace in 1960s Saigon, frequent discussions of existentialism stand out. In popular scholarly journals and literary reviews, such as Bách khoa and Đại học, intellectuals, such as Nguyễn Văn Trung and Trần Thái Đỉnh, analyzed the relevance of the works of Malraux, Camus, and Sartre to Buddhism and to the situation of war-torn Vietnam. This article considers two possible reasons why existentialism appealed to intellectuals in South Du's Vietnam. First, it examines whether Vietnamese existentialists were searching for equivalency with Western nations. Second, it discusses how these authors saw existentialism as a useful way to refuse both capitalist and communist political positions.
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Friedman, Maurice. "Buber, Heschel, and Heidegger: Two Jewish Existentialists Confront a Great German Existentialist." Journal of Humanistic Psychology 51, no. 1 (2010): 129–34. http://dx.doi.org/10.1177/0022167810368347.
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Herlina, Uray, and Ade Hidayat. "Pendekatan Eksistensial dalam Praktik Bimbingan dan Konseling." Indonesian Journal of Educational Counseling 3, no. 1 (2019): 1–10. http://dx.doi.org/10.30653/001.201931.80.
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EXISTENTIALISM APPROACH IN GUIDANCE AND COUNSELING PRACTICE. Existentialism could not be detached from Soren Kierkegaard’s idea, Nietzche’s, Karl Jaspers’s, then was developed by Martin Heidegger and Jean Paul Sarte who made existentialism become more outstanding. In psychology and Counseling, Existentialism approach get many influences from Kierkegaard opinion that opposes every efforts that view human being as an object, simultaneously opposes the subjective perception as only one human reality. Kierkegaard and many further existentialists, emphasize balancing between free-will and responsibility. Guidance and Counseling with existentialism approach appreciate democratic principle, emphasize dialog process, because freedom is one of choices. Based on this principle, every counselor has responsibility about value system which adopted by their counselee as long as it is not against with moral principle. Every counselor are demanded to behave ethically and rationally, and build value deeply and push their counselee to be responsible with their choice.
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Moniruzzaman and Safi Ullah. "Portrayal of Bangladeshi Existentialism: “Like a Diamond in the Sky” in Context." ABC Research Alert 9, no. 2 (2021): 51–58. http://dx.doi.org/10.18034/abcra.v9i2.561.
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Shazia Omar, a Bangladeshi novelist, depicts the less-known imagery of modern Dhaka in her debut novel “Like a Diamond in the Sky” (2009) where she portrays Bangladesh infected with depression, drug addiction, power-play, corruption and fundamentalism. Deen, the protagonist, is lost in addiction, isolated from his mother and outer world but in love with Maria, aware of the future of Bangladesh and eager to search for the meaning of life. Deen, which literally implies the earthly life in Bangla, is an existentialist who is conscious of himself and the people around him. He is aware of his capacity, limitation, existence and essence. He comments on different orders and institutions that hinder at the path of freedom, and about politicization and islamisation in Bangladesh. Not only Deen but also his widowed mother, his friend AJ, drug peddler Falani, the sergeant of the Police, Deen’s girlfriend Maria- all are conscious of their existence and essence. This novel is about a journey from a dark and aimless world to redemption, to a meaningful life. Omar presents existentialism and existential crisis as noticed in Bangladesh in her novel where almost all characters try to find the meaning of life, though in different ways. Omar says in an interview that the novel “explores their feeling of alienation in the chaotic metropolis of Dhaka city” and her protagonist struggles “to find a spiritual connection”. Before writing this novel, Shazia Omar researched in a rehab in Mumbai, visited slums of Bangladesh and thus shaded light on the darker and less-discussed imagery of Bangladesh. “Like a Diamond in the Sky” is thoroughly examined in the light of existentialism, developed by Descartes, Kierkegaard, Sartre and Heidegger. This paper analyses how “Like a Diamond in the Sky” represents Bangladeshi existentialism, and existentialists who are conscious of existence and essence. It also discusses the observation, of Omar’s characters projected in the novel, about established orders and institutions and finally, desire for freedom and searching for meaning of life.
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Westphal, Jonathan, and Christopher Cherry. "Is Life Absurd?" Philosophy 65, no. 252 (1990): 199–203. http://dx.doi.org/10.1017/s0031819100064470.
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Hossain, Md Amir. "The Impact of Existentialism in Shakespeare’s Hamlet." Journal of English Language and Literature 3, no. 1 (2014): 205–12. http://dx.doi.org/10.17722/jell.v3i1.40.
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This article attempts to treat Shakespeare as existentialism’s prolific precursor, as a writer who focuses on existentialist ideas in his own distinctive theatrical and poetic terms long before they were fully developed in the philosophical and literary terms of the 20th century. The plays of Shakespeare and existentialist philosophy are equally fascinated by issues such as authenticity and in-authenticity, freedom of thought, being and nothingness, authenticity, freedom, and self-becoming. In recent years, Shakespearean criticism has shied away from these fundamental existentialist concerns as reflected in his play, Hamlet, preferring to investigate the historical and cultural conditioning of human subjectivity. It aims to provide a sketch of existentialist thought and survey the influence of existentialism on readings of Shakespeare’s Hamlet. It also suggests that Shakespeare and modern existentialist philosophers and thinkers share a deep interest in the creative fusion of fiction and philosophy as the most faithful means of articulating the existentialist immediacy of experience and the philosophical quandaries. My attempt is to offer the critical viewpoints of Shakespearean critics, scholars, and some well-reputed existentialist philosophers and thinkers with a view to signifying existentialist readings of Shakespeare’s Hamlet.
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Boskovic, Dusan. "Political thought of French existentialists in the works of Yugoslav praxis-philosophers." Filozofija i drustvo, no. 19-20 (2002): 157–64. http://dx.doi.org/10.2298/fid0209157b.
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The text presents the basic theses involved in elaborating the topic of political Thought of French Existentialists in the Works of Yugoslav Praxis-Philosophers. One representative example is briefly analyzed.
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Gustafsson, Karl, and Nina C. Krickel-Choi. "Returning to the roots of ontological security: insights from the existentialist anxiety literature." European Journal of International Relations 26, no. 3 (2020): 875–95. http://dx.doi.org/10.1177/1354066120927073.
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Research on ontological security in International Relations (IR) has grown significantly in recent years. However, this scholarship is marked by conceptual ambiguity concerning the meaning of and relationship between the key concepts of ontological insecurity and anxiety. In addition, ontological security scholarship has been criticized for applying a concept that was originally developed for understanding individuals to states, and for being excessively concerned with continuity while largely ignoring change or seeing it as a negative force to be avoided. Despite such issues, however, reflection on the theoretical origins of ontological security remains limited. Based on such reflection, the present article argues that these issues can be circumvented if we return to one of the theoretical precursors of ontological security studies, the existentialist literature on anxiety. R.D. Laing, who coined the term ontological security, was strongly influenced by the existentialist anxiety theorists. Anthony Giddens, however, who drew on Laing and whose understanding of ontological security permeates IR scholarship, explicitly rejected the distinction between normal and neurotic anxiety, which was central to the work of existentialists like Rollo May. This article reintroduces this distinction. Doing so is useful, the article argues, both for providing conceptual clarity and for moving beyond the criticisms of ontological security mentioned above. More generally, the article suggests that ontological security studies has much to gain from drawing on the insights of the existentialist literature on anxiety to a greater extent than has hitherto been the case.
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Kirillova, Ksenia. "Existentialism and tourism: new research avenues." International Journal of Tourism Cities 5, no. 3 (2019): 429–42. http://dx.doi.org/10.1108/ijtc-02-2019-0033.
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Purpose The purpose of this paper is to pave avenues and stimulate further research on the intersection of existentialism and tourism. This is done by presenting the overview of the topical areas that have greatly contributed to existentialism and connecting them to contemporary tourism issues. Design/methodology/approach The paper is structured by topical areas that received significant treatment from existentialists and are deemed relevant to the contemporary tourism research and practice. It starts with the discussion of authenticity and anxiety and then proceeds to the issues of alienation, death and mortality. It ends with a review of the sections on freedom and religion. In the conclusion, broader issues related to existentialism and (urban) tourism are discussed. Findings Aside from existential authenticity/anxiety and alienation, other existential categories (mortality, death, freedom and faith) are employed in a manner that is limited, superficial or not employed at all. The potential for tourism research lies in shifting the focus from a common tourist to special populations and hosting communities and service providers, as well as in investigating existential dimensions of city experiences of both tourists and residents. Originality/value This is the first paper to exclusively and explicitly discuss the links between existential philosophical categories and tourism research. It is hoped that tourism scholars extend these ideas and assess their relevance across non-European and culturally and religiously diverse contexts.
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Mostafa Hussein, Wafaa A. "Freedom as the Antithesis of Commitment in Jean-Paul Sartre’s The Flies (Les Mouches)." International Journal of Linguistics, Literature and Culture 8, no. 2 (2021): 1–17. http://dx.doi.org/10.19044/llc.v8no2a1.
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In the mid of the twentieth century, French Existentialism was a predominant doctrine that significantly enriched and influenced the literary scene in Europe during the Post-War area. Jean-Paul Sartre (1905-1980), the founder of Existentialism, is both a professional philosopher and a talented man of letters whose literary achievements represent a declarative embodiment of his Existentialist philosophy. In his 1943 drama, The Flies (Les Mouches), Sartre puts the Greek myth into a drastically innovative structure, where contemporary issues and values are presented through classical outlines. The current study aims to present a critical analysis of Sartre's depiction of the Electra/Orestes myth in The Flies through demonstrating how Greek mythology becomes an essential substructure of the play's Existentialistic framework, on the one hand, and questioning the credibility of the Sartrean concept of freedom and commitment, as illustrated in the play, on the other hand. The study utilizes the Existentialist philosophy as a theoretical framework in order to elucidate that the Sartrean conception of freedom and commitment is paradoxically antithetical. The research investigates how Orestes has been theoretically free and the extent to which he strives, throughout the drama, to transform this abstract freedom into a concrete experience by committing himself to a specific action: murdering Aegisthus and Clytemnestra. However, as the study proves, this Existentialist freedom becomes an illusion in the sense that Orestes' commitment to the Argives makes him a captive of society; by choosing commitment, he dismisses his freedom. The researcher has chosen "Freedom" and "Commitment" as the main topic of the present study in order to expose Sartre's existentialistic awareness of modern human beings' dilemma under the influence of all forms of aggression and highlight the discrepancy between theoretical philosophy and real-life experiences. The study adopts an interdisciplinary analytical approach where myth, philosophy, and drama are dovetailed and fused in order to expand the scope of the analysis.
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Lawbaugh, William M. "Existential, Theological, and Psychological Concepts of Death: A Personal Retrospective." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 1-2 (2005): 17–27. http://dx.doi.org/10.1177/154230500505900103.
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Before Freud, the study of death belonged strictly in the contexts of religion and philosophy, but in the 20th Century, death and dying began to enter into dialogue with the social sciences of psychology and sociology. The existentialists began to portray death differently in their literary-based philosophy, and by the end of the century four major American writers had dealt squarely with death in a theological framework. The author's own personal experiences and academic endeavors frame this evolution in theories about death and dying, beginning with a Master's thesis in college and ending with a unit of Clinical Pastoral Education in a shock trauma hospital. In this article the mystery of death is examined from three distinct points of view: literary (including existentialism, a philosophy as literature), theological and psychological, based upon the author's career as a professor of literature, as seminary student, and as a recent participant in Clinical Pastoral Education. An attempt at a synthesis of these three strands of inquiry is made at the end of this personal and academic journey.
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Prokhorenkova, Svetlana. "Color Symbolism in Literary and Philosophical Works by Existentialists." Bulletin of Baikal State University 29, no. 2 (2019): 193–97. http://dx.doi.org/10.17150/2500-2759.2019.29(2).193-197.
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Studies of color symbolism of existentialism and expressionism are of relevant importance in several branches of knowledge: in philosophy, literature, dramaturgy, ethics and aesthetics. The phenomenon of color perception is also essential in the figurative and music arts. Thus, the main focus of this article, dedicated to the literary and philosophical works by Albert Camus, Jean-Paul Sartre and Franz Kafka, is on interpretation of light and color perception.
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Soffer, Joshua. "George Kelly Versus the Existentialists: Theoretical and Therapeutic Implications." International Journal of Personal Construct Psychology 3, no. 4 (1990): 357–76. http://dx.doi.org/10.1080/10720539008412826.
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Aich, Tapas Kumar. "Existential Psychology & Buddha Philosophy: It's Relevance in Nurturing a Healthy Mind." Journal of Psychiatrists' Association of Nepal 3 (January 2, 2015): 22–28. http://dx.doi.org/10.3126/jpan.v3i3.11836.
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The term "existentialism" have been coined by the French philosopher Gabriel Marcel in the mid-1940s and adopted by Jean-Paul Sartre. The label has been applied retrospectively to philosophers like Martin Heidegger, Karl Jaspers and Søren Kierkegaard and other 19th and 20th century philosophers who, despite profound doctrinal differences, generally held that the focus of philosophical thought should be to deal with the conditions of existence of the individual person and his or her emotions, actions, responsibilities, and thoughts. The early 19th century philosopher Søren Kierkegaard, posthumously regarded as ‘the father of existentialism’, maintained that the individual solely has the responsibilities of giving one's own life meaning and living that life passionately and sincerely, in spite of many existential obstacles and distractions including despair, angst, absurdity, alienation, and boredom. Over the last century, experts have written on many commonalities between Buddhism and various branches of modern western psychology like phenomenological psychology, psychoanalytical psychotherapy, humanistic psychology, cognitive psychology and existential psychology. In comparison to other branches of psychology, less have been studied and talked on the commonalities between Buddhist philosophy and modern existential psychology that have been propagated in the west. Buddha said that the life is ‘suffering’. Existential psychology speaks of ontological anxiety (dread, angst). Buddha said that ‘suffering is due to attachment’. Existential psychology also has some similar concepts. We cling to things in the hopes that they will provide us with a certain benefit. Buddha said that ‘suffering can be extinguished’. The Buddhist concept of nirvana is quite similar to the existentialists' freedom. Freedom has, in fact, been used in Buddhism in the context of freedom from rebirth or freedom from the effects of karma. For the existentialist, freedom is a fact of our being, one which we often ignore. Finally, Buddha says that ‘there is a way to extinguish suffering’. For the existential psychologist, the therapist must take an assertive role in helping the client become aware of the reality of his or her suffering and its roots. As a practising psychiatrist, clinician, therapist we often face patients with symptoms of depression where aetiology is not merely a reactive one, not an interpersonal conflict, not simply a cognitive distortion! Patients mainly present with some form of personal ‘existential crisis’. Unless we understand and address these existential questions, we probably, will fail to alleviate the symptoms of depression, by merely prescribing drugs, in these patients! DOI: http://dx.doi.org/10.3126/jpan.v3i3.11836
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Sulaiman, Maha Qahatn. "Woman’s Self-Realisation in the Poetry of Thomas Hardy." English Language and Literature Studies 8, no. 4 (2018): 58. http://dx.doi.org/10.5539/ells.v8n4p58.
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A comprehensive investigation of Thomas Hardy’s poetry reveals the doctrines of Existentialism which were new and not common during the 19th century. Hardy’s poetry, combining both Modern and Victorian elements, proclaims the emancipation from the fetters of money and religious oriented orthodox heritage. Hardy believes that the struggle for existence is the canon of life and, therefore, human cooperation is a necessity to man’s wellbeing. Though Hardy’s religious beliefs declined, mainly the concepts of divine intervention, absolution, and afterlife, he did not relinquish his faith in the moral principles of the Christian Church. This is expressed in his poetry through an intense desire to elevate man’s status in the world, to secure the transition of man’s existence from insignificance to accomplishment and excellence. The present study examines Hardy’s poetry in the light of the existentialists’ belief that man can achieve supremacy by being conscious of one’s limitations, ethical responsibilities, and duties. The focus of the study is on female characters in Hardy’s poetry, whose elevated consciousness and self-realisation present an ethical model that can assist the development of humanity and improve the world.
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DOUGLAS MANN. "Buddhists, Existentialists, and Situationists: Waking up in Waking Life." Journal of Film and Video 62, no. 4 (2010): 15. http://dx.doi.org/10.5406/jfilmvideo.62.4.0015.
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Mann, Douglas. "Buddhists, Existentialists, and Situationists: Waking up in Waking Life." Journal of Film and Video 62, no. 4 (2010): 15–30. http://dx.doi.org/10.1353/jfv.2010.0008.
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Cantres, James. "Existentialists abroad: West Indian students and racial identity in British universities." African and Black Diaspora: An International Journal 11, no. 3 (2018): 263–78. http://dx.doi.org/10.1080/17528631.2018.1452529.
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Aspray, Barnabas. "‘No One Can Serve Two Masters’: The Unity of Philosophy and Theology in Ricœur’s Early Thought." Open Theology 5, no. 1 (2019): 320–31. http://dx.doi.org/10.1515/opth-2019-0025.
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Abstract While the French philosopher Paul Ricœur is not usually thought of as an existentialist, during his early career he engaged deeply with existentialist thought, and published two articles on the relationship between existentialism and Christian faith. Ricœur’s attempts to relate philosophy and theology often led to great personal distress, which he occasionally referred to as “controlled schizophrenia,” in which he struggled to remain faithful to both philosophical and theological discourse without compromising one for the sake of the other. This essay first explores the influence of existentialist philosophy on Ricœur before surveying how Ricœur understood existentialism, and how in his view it transforms the relationship between philosophy and theology. It then shows how Ricœur is ultimately able to retain his “dual allegiance” to both discourses through active hope in how the Christian doctrine of creation ex nihilo testifies to their original and final unity.
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Egerstrom, Kirsten. "The Free Market Existentialist: Existentialism without Consumerism." Philosophers' Magazine, no. 74 (2016): 116–17. http://dx.doi.org/10.5840/tpm201674114.
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Сердюкова, Елена. "Русский Экзистенциализм: Достоевский – Бкрдяев [Russian Existentialism: Dostoevsky – Berdyaev]". Dostoevsky Journal 14-15, № 1 (2014): 27–40. http://dx.doi.org/10.1163/23752122-01401004.
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В статье анализируется становление экзистенциализма в России в кон- тексте творчества Достоевского и Бердяева. Внимание акцентируется на формирование экзистенциального мироощущения Бердяева, в центре учения которого находится понимание личности как духа, как существо- вания. Для Бердяева Достоевский предстает как «великий антрополог», которого интересует человек, отпущенный на свободу. Бердяев заявляет об экзистенциальном характере всей русской философии и видит в До- стоевском предтечу русского экзистенциализма. [The paper shows the evolution of Existentialism in Russia in the context of Dostoevsky’s and Berdyaev’s work. The focus is on Berdyaev’s Existentialist sensibility, which centres on the concept of the individual as spirit, as existence. For Berdyaev, Dostoevsky is the “great anthropologist,” who is interested in Man released into freedom. Berdyaev points to the existentialist character of the whole of Russian philosophy and identifies Dostoevsky as the precursor of Russian Existentialism.]
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Lieberman, Carole. "The Existentialist “School” of Thought: Existentialism and Education." Clearing House: A Journal of Educational Strategies, Issues and Ideas 58, no. 7 (1985): 322–26. http://dx.doi.org/10.1080/00098655.1985.9955573.
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Iorio, Marco. "How Are Agents Related to Their Actions? The Existentialist Response." Grazer Philosophische Studien 61, no. 1 (2001): 107–23. http://dx.doi.org/10.1163/18756735-061001008.
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This paper discusses the claim found in several existentialist philosophers according to which agents are identical with their actions. First, I clarify the claim by pointing to some possible misunderstandings. Secondly, some consequences of this claim are spelled out which are important not only for existentialism but for contemporary theory of action. This discussion brings to light a severe inconsistency in the existentialist project. I argue that the claim can nevertheless serve as a starting point for an independent theory of action.
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Kramshøj Flinker, Jens. "Climate Fiction and the Ethics of Existentialism." Ecozon@: European Journal of Literature, Culture and Environment 12, no. 1 (2021): 167–78. http://dx.doi.org/10.37536/ecozona.2021.12.1.3826.
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The purpose of this article is twofold: Existentialism as a philosophical discipline and ethical reference point seems to be a rare guest in ecocriticism. Based on an analysis of Lyra Koli's climate fiction Allting Växer (2018) this article argues that existentialism has something to offer to the ecocritical field. I make use of an econarratological approach, drawing on James Phelan's narrative ethics. Thus, I emphasize the article's second purpose, as narrative ethics is about reconstructing narratives own ethical standards rather than the reader bringing a prefabricated ethical system to the narrative. This reading practice can help to question the idea that some ethical and philosophical standards are better than others within ecocriticism—by encouraging scholars in ecocriticism to relate to what existentialism has to do with climate change in this specific case. In continuation of my analysis, I argue that Allting Växer is pointing at a positive side of existentialist concepts such as anxiety or anguish, that is, that there is a reflecting and changing potential in these moods or experiences. This existentialist framework contrasts with the interpretation of "Anthropocene disorder" (Timothy Clark) as the only outcome when confronting the complexity of the Anthropocene.
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Sanjabi, Maryam B. "Mardum-gurīz: An Early Persian Translation of Moliere's Le Misanthrope." International Journal of Middle East Studies 30, no. 2 (1998): 251–70. http://dx.doi.org/10.1017/s0020743800065892.
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Ever since the Persian intelligentsia first discovered French literature in the 19th century, it has remained fascinated with its various genres: first with the writings of the Philosophe, then with the Romantics, the roman aventure, the realists, and, in the mid-20th century, with the existentialists and the thèâtre absurde. Moliere's comedies, in particular, were the subject of great interest and the source of many adaptations in the secularizing Iran of the Constitutional period (1905–19) and the Reza Shah era (1921–41). These comedies, often staged with the government's blessing in the newly built playhouses in Tehran and other major cities, had a great impact on the ethos of the growing urban middle classes, who viewed theater-going as a chic habit with a moral essence.
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Błaszczyk, Marek. "Antropologia wolności w filozofii Sartre’a i Lévinasa." Studia Europaea Gnesnensia, no. 13 (June 15, 2016): 77–87. http://dx.doi.org/10.14746/seg.2016.13.4.
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This paper sets out to outline the singular nature of the dimension of anthropology of freedom in the philosophies of Jean-Paul Sartre and Emmanuel Lévinas, the leading existentialists of the 20th century. It seems that the phenomenon of human freedom, one of the fundamental issues in philosophical anthropology, in particular in the humanist reflection, proves to be problematic when one seeks to elucidate it without ambiguity. This becomes even more difficult given that it prompts further momentous intellectual quandaries, mostly those concerned with the nature of the meaning of existence itself. The concepts advanced by Sartre and Lévinas – although they represent different visions of the human – undoubtedly provide much philosophical inspiration for all kinds of reflection on the vital issue of freedom.
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McLachlan, James. "The Il y a and the Ungrund: Levinas and the Russian Existentialists Berdyaev and Shestov." Levinas Studies 11, no. 1 (2016): 213–35. http://dx.doi.org/10.1353/lev.2016.0022.
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Dixon, Steve. "Cybernetic-Existentialism and Being-towards-death in Contemporary Art and Performance." TDR/The Drama Review 61, no. 3 (2017): 36–55. http://dx.doi.org/10.1162/dram_a_00672.
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Ideas and themes central to both cybernetics and existentialist philosophy converge in the work of some of the world’s most celebrated contemporary artists. Utilizing little or no technology, these artists nonetheless employ “systems” approaches and protocybernetic models, while simultaneously exploring themes directly related to existentialism.
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Shalata-Barna, Iryna. "NATIONAL AND POLITICAL MAXIMAS OF TODOS OSMACHKA’S PROSE IN A CONTEXT OF HIS SPIRITUAL SEARCH." Polish Studies of Kyiv, no. 35 (2019): 402–11. http://dx.doi.org/10.17721/psk.2019.35.402-411.
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The article’s objective is to illustrate the need for a deeper analysis and interpretation of Todos Osmachka’s epic of the 40s and 50s of the XX century as a text in which national world-view constants accumulate. A sharp ideological and political confrontation with the aggression of Moscow, presented in the text of the Osmachka as a diachronic imprint of the national history of the Soviet-Stalinist regime, reveals the essence of the patriot-artist. The existence of the Ukrainian man, as well as the nation in general, is the only one possible within the framework of God’s world, subject to the observance of the canonical and Christian virtues and, foremost, in an active national patriotic position. The linguistic, ideologically political textual and context reading of Todos Osmachka’s artistic prose clearly manifests the genesis of the Ukrainian mentality of the author himself. For Todos Osmachka, Ukraine was the basis of all of his work, the imperative and the fundamental concentration of all creative and ideologically political meanings. Actually, the core of the national entity existence is the creative essence of Osmatchka’s prose. In the person of Todos Osmachka – the poet, prose writer, translator, philosopher – there can be seen one of those infrequent cases when, unlike western existentialists, the aesthetic-philosophical concept was not only of a frame of mind declaration kind, and manifested but at the level of author’s prosaic and poetic texts, but it also found an uncompromising and consecutive embodiment in his personal life. After the existential moduses in Osmachka’s prose have been allocated and interpreted, there frequently arises the already noticed in the literature study thought an essential issue of distinction between the specificity of the western (European) existentialism, that concentrates on the existential problems of a separate, often denationalized, individual, and the Ukrainian existentialism, which manifests itself at the “outlook-mental” level and displays a specific “existential- boundary” world view of the Ukrainian, considering and explicating the existential problems of a person first of all through the national ontology prism.An attempt at positioning the author as a Christological writer, for whom Christianity as a measurement of spirituality was one of the priority concepts of a national-ideological position.
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Slater, Peter. "Dynamic Religion, Formative Culture, and the Demonic in History." Harvard Theological Review 92, no. 1 (1999): 95–110. http://dx.doi.org/10.1017/s0017816000017879.
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Modern German thought owed much to classical Greece. Yet in philosophy and theology, beginning with Hegel and his contemporaries, the debt to Platonic idealism was radically modified by insistence on the reality of history. Construed dialectically, history became a key to overcoming difficulties with both Platonic and Cartesian dualism left unresolved by Kant. In theology, after World War I dialectical theologians, including Barth and Tillich, embraced in varying degrees the existentialists' critique of Hegelian essentialism and belief in progress. This affected how they understood incarnation in christology, sacramental presence in ecclesiology, and Christian responses to what they saw as the demonic threat of German National Socialism. Anglo-American critics, especially of Tillich, often miss the dialectical nuances of his admittedly abstract theology and his religious socialist response to Marxism.
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Mahnaz Soqandi and Shiva Zaheri Birgani. "Lost Hope in Hemingway`s A Farewell to Arms: Existentialism Study." Britain International of Linguistics Arts and Education (BIoLAE) Journal 2, no. 2 (2020): 616–21. http://dx.doi.org/10.33258/biolae.v2i2.277.
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This research paper attempts to explore the novel, A Farewell to Arms through the lens of Existential approach and it explores the role played by Existentialism in the novel. Hemingway is one of the greatest American writers in the twentieth century. A Farewell to Arms, his most famous anti-war novel. An American volunteer joining Italian army falls in love with a British nurse but their love is destroyed mercilessly by the war. Hemingway expresses his outlooks on the world, on life and on individual in this novel. The world under Hemingway’s pen is a chaotic and irrational world. People living in this world discard traditional values and faith, living a nihilistic and miserable life. Although the world is absurd and life is nihilistic, the protagonist has fighting spirit. He actively participates in life and pursues the meaning of life. He fights courageously against the danger and death in adversity to realize his existential values. These views are in accordance with existentialist philosophy rising in the twentieth century. Existentialism mainly explores human existence, the absurdity of the world and the meaninglessness and purposelessness of life. Meanwhile it greatly emphasizes man’s freedom of choice and action. Living in a chaotic and absurd world, man can never get rid of the sense of nihility. Man has to face it bravely. There is existentialist tendency in A Farewell to Arms, and Hemingway is indeed a writer with existentialist thought.
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Rentschler, Eric. "A Certain Tendency in German Film Criticism of the Postwall Era." New German Critique 47, no. 3 (2020): 33–44. http://dx.doi.org/10.1215/0094033x-8607563.
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Abstract The often bemoaned crisis of West German cinema in the 1980s coincided with a dramatic changing of the nation’s film critical guard. The symptomatic impetus that had figured so strongly during the postwar era gave way to the so-called new subjectivism of young critics like Michael Althen, Claudius Seidl, and Andreas Kilb. They looked askance at the formal complexity and political activism of most art house fare and above all found themselves smitten by mainstream American features. Taking their cue from Susan Sontag and her essay “Against Interpretation,” these postmodern existentialists cultivated a highly personalized, indeed rarefied form of poetic empiricism. This study analyzes their sensibility and rhetoric, their emphases and oversights. It focuses on Dominik Graf’s essay film, Was heißt hier Ende? (Then Is It the End?, 2015), a tribute to Althen and the cohort of young critics with whom he worked and interacted.
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Khaleefa, Omar H. "THE IMPERIALISM OF IN A NONWESTERN CULTURE." American Journal of Islam and Society 14, no. 1 (1997): 44–69. http://dx.doi.org/10.35632/ajis.v14i1.2268.
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General psychology includes many areas of investigation: biologicalbases of behavior, sensation and perception, consciousness andattention, motivation and emotion, conditioning, learning, cognition,language, thinking, remembering and forgetting, intelligence, and personality.During the first half of the twentieth century, psychologistsclassified themselves as structuralists, functionalists, behaviorists,gestaltists, psychoanalysts, existentialists, humanists, or cognitivists.Today, such classifications are little used in the West. If one looks at thepublications of the American Psychological Association and the BritishPsychological Society, psychologists classify themselves according totheir fields or specific topic of hterest, such as social psychology,developmental psychology, abnormal psychology, psychotherapy,counseling, occupational psychology, psychometrics, media, women,and so on. Several tools are used in psychology to study behavior,among them surveys, questionnaires, interviews, observations, experiments,and tests.Psychology is defined as the scientific study of human behavior, andits theories and methods are considered scientific and universal.According to this understanding, there are four important terms that need ...
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Swaminathan, Pillai Rajammal, and Dr K. Thiyagarajan. "Existentialism- The Struggle Remains in Mulk Raj Anand’s Major Novels." SMART MOVES JOURNAL IJELLH 7, no. 11 (2019): 11. http://dx.doi.org/10.24113/ijellh.v7i11.10098.
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Existentialism is a philosophy that emphasizes individual existence, freedom and choice. It is centered upon the analysis of existence and of the way humans find themselves existing in the world. The perception is that, humans exist first and then each individual spends a lifetime changing their essence or nature. Existentialism is a philosophy concerned with finding self and the meaning of life through free will, choice, and personal responsibility. Existentialism is a quest for authentic existence. Jean-Paul Sartre says, ‘Man is nothing else but what he makes of himself. Such is the first principle of existentialism.’ Man’s sufferings and humiliations comes under the aspect of existentialism, which is found in the novels of Anand. Anand is a humanist and his humanism manifests itself in a realistic representation of the inhumanity of the situation of the oppressed masses, suffering, various types of disability, discrimination and alienation. Existentialism is an aspect of humanism and Anand has portrayed it through human beings pathetic sufferings and miseries. Anand’s humanism dwells into the survival of human love through existentialism. The humanism of Anand showcases the concerns of existentialism, exposing the reality of life and its tragic condition of suffering and misery. The pathetic condition of suffering and misery is existential since it has the elements of chance, absurdity and nothingness in them. Their alienated conditions are shaped by fear and loneliness. Though Anand denies of being an existentialist, his most of the works reveal existential ideologies of Sartre and Heidegger.
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Eburne, Jonathan P. "The Transatlantic Mysteries of Paris: Chester Himes, Surrealism, and the Série noire." PMLA/Publications of the Modern Language Association of America 120, no. 3 (2005): 806–21. http://dx.doi.org/10.1632/003081205x63877.
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This essay examines Chester Himes's transformation, in 1957, from a writer of African American social protest fiction into a “French” writer of Harlem crime thrillers. Instead of representing the exhaustion of his political commitment, Himes's transformation from a “serious” writer of didactic fiction into an exiled crime novelist represents a radical change in political and literary tactics. In dialogue with the editor and former surrealist Marcel Duhamel, Himes's crime fiction, beginning with La reine des pommes (now A Rage in Harlem), invents a darkly comic fictional universe that shares an affinity with the surrealist notion of black humor in its vehement denial of epistemological and ethical certainty. Rejecting the efforts of Richard Wright and the existentialists to adopt an engaged form of political writing, Himes's crime fiction instead forges a kind of vernacular surrealism, one independent of the surrealist movement but nevertheless sharing surrealism's insistence on the volatility of written and political expression.
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Milward, Peter. "Shakespeare and the Martyrs." Recusant History 31, no. 1 (2012): 13–21. http://dx.doi.org/10.1017/s0034193200013340.
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Whereas Graham Greene, in his well-known Introduction to Fr John Gerard’s Autobiography of a Hunted Priest (1952), expresses surprise that “the martyrs are quite silent” in Shakespeare’s plays, it is precisely the opposite that transpires from a careful reading of them, if only “between the lines”—according to the literal meaning of “intelligence”. The case of Lavinia in Titus Andronicus would have been immediately recognized by an Elizabethan audience with reference to the “lopping” of limbs of those who similarly suffered on what the dramatist elsewhere calls “Love’s Tyburn that hangs up simplicity”. Not a few scenes in such famous plays as Hamlet, Macbeth and The Merchant of Venice that clamour to be cut by an impatient producer have distinctly recusant implications, not least Hamlet’s famous but misunderstood soliloquy, “To be, or not to be,” which evidently refers not to modern existentialists but to Elizabethan recusants, for whom existence had been made intolerable by their cruel persecutors.
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Sharma, Dr Shreeja Tripathi. "Samuel Becket’s Waiting for Godot: Revolutionizing Conventional Theatre and Redefining Norms." SMART MOVES JOURNAL IJELLH 9, no. 2 (2021): 219–25. http://dx.doi.org/10.24113/ijellh.v9i2.10966.
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Samuel Beckett’s play Waiting for Godot revolutionized the conventional theatre and redefined norms which shaped twentieth century drama. The play launched an absurdist style of writing on the landscape of drama which gave the life of performance to the intellectual existentialist ideals of Soren Aabaye Kierkegaard´s and Jean-Paul Sartre´s philosophy. This research paper analyses the elements of Existentialism with respect to supportive evidence from the play.
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Tada, Elton V. Sadao. "O ATEÍSMO METODOLÓGICO: Teologia e hermenêutica existencial." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 11 (2015): 151. http://dx.doi.org/10.20890/reflexus.v8i11.190.
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Resumo: O presente trabalho busca apontar o ateísmo metodológico como intersecção entre existencialismo, hermenêutica e religião. Para tanto, são apresentadas noções do existencialismo e de sua relação com os estudos teológicos e de religião bem como as particularidades da hermenêutica existencialista. O artigo analisa noções de Jean-Paul Sartre, Paul Tillich, Martin Heidegger e John Caputo sobre o existencialismo, a hermenêutica e a religião, sendo elas problematizadas no fim do estudo a partir das reflexões do filósofo brasileiro Benedito Nunes. Tendo como base as referências estudadas faz-se por fim o questionamento sobre os posicionamentos a serem adotados atualmente acerca da relação entre existencialismo, hermenêutica e religião. Palavras-chave: Existencialismo. Hermenêutica. Teologia. Estudos de Religião. Fenomenologia. Abstract: This paper aims to point out methodological atheism as an intersection between existentialism, hermeneutics and religion. In order to do that, it presents concepts of existentialism and its relationship both with theological studies and religion and existentialist hermeneutics. The paper analyses Jean-Paul Sartre, Paul Tillich, Martin Heidegger and John Caputo concepts of existentialism, hermeneutics and religion. It also problematizes them from the point of view of the Brazilian philosopher Benedito Nunes. Finally, basing on the presented references, it challenged positions assumed related to existentialism, hermeneutics and religion. Keywords: Existentialism. Hermeneutics. Theology. Religious Studies. Phenomenology.
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Stoten, David William. "Exige-stential leadership: exploring the limits of leadership in a crisis." Leadership & Organization Development Journal 42, no. 3 (2021): 333–47. http://dx.doi.org/10.1108/lodj-09-2020-0378.
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PurposeThe purpose of this paper is to explore how leadership can better respond to a crisis. It aims to integrate ideas from existentialism into a discussion of how leadership could develop and provoke debate.Design/methodology/approachA review of the literature on leadership, crisis management and existentialism was adopted for the preferred research methodology.FindingsThis paper identified a gap in the literature on leadership in an exigency and offered an alternative to the technical-rationalist conceptions of leadership behaviour.Practical implicationsReference is made to the benefits of counselling for leaders following a crisis.Originality/valueThis paper is an original contribution to the work on leadership. Through the concept of exige-stential leadership, this paper integrates ideas taken from existentialist philosophy, to provide a new way of conceptualising leadership in an exigency.
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Dhanapal, Saroja. "An existentialist reading of K.S. Maniam’s ‘The Return’." Journal of English Language and Literature 2, no. 1 (2014): 100–108. http://dx.doi.org/10.17722/jell.v2i1.26.
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According to Peyre (1948:21), the fathers and forefathers of existentialism were mostly Germans, but it was adapted and transformed by the French and was re-exported to the rest of the world. Peyre’s inference reduces the history of existentialism to a nutshell. Existentialism can be defined as an intellectual movement that reflects all aspects of modern life. In literature, this theory acts as a useful approach to analysing literary works in order to make sense of the complexities, contradictions and dilemmas surrounding the characters. The purpose of this research paper is to study the novel of Subramaniam Krishnan, popularly known as K. S. Maniam, an Indian Malaysian academic and novelist, from an existentialist perspective. His novels deal with the lives and problems of the post-colonial Indian Diaspora in Malaysia. In 2000, he received the Raja Rao Award for Outstanding Contribution to the Literature of the South Asian Diaspora. His first novel ‘The Return’ is an autobiographical novel which deals with cultural struggle and cultural identity. This novel will be analysed from an existential perspective.
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Huneeus, Francisco. "Ante a intempérie existencial: vertical ou horizontal?" PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 111–17. http://dx.doi.org/10.18065/rag.2008v14n1.15.
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Our vocation as existentialists possibly comes, just as Perls, from a disillusion before the existing psychotherapeutic systems. Gestalt and its proposal responds to a growth of what possibly was the conscience state prevailing during 99% of our existence as a species on earth, in which time we were nomad hunters-collectors until the late Paleolithic of almost 35 thousand years which M. Berman calls the paradox and characterizes it by an alert animal state, a phenomenological perception of ground, an absolute respect by the natural world and its processes, an existential and horizontal conception of life, always in movement, without the search of salvation, neither the possession of the truth, nor a vertical aim. On the contrary, the actual civilization, arises from the sedentarism and the agriculture with the appearance of the Holy Authority Complex and bases itself on a vertical and hierarchical aim where predominant uneven relationships, political, religious and economical power is concentrated in a few hands, offering salvation truths in another life, besides the illusion of the existence of one and several Gods.
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Orhero, Mathias Iroro. "Individualism and memory: Robert Frost and Tanure Ojaide." Tydskrif vir Letterkunde 54, no. 2 (2017): 122–35. http://dx.doi.org/10.17159/2309-9070/tvl.v.54i2.1274.
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This article examines individualism and memory in Robert Frost's A boy's will (1913) and Tanure Ojaide's The beauty I have seen (2010). The paper adopts existentialism as a critical approach. Previous studies on these poets, especially Ojaide, have neglected the individualistic nature of their poetry and stereotyped the poets. This article, thus, brings a new approach to the critical debates and scholarship on these poets. The aim of the article is to show the individualistic and existentialist nature of the poetry of Frost and Ojaide. In the analysis, individualism is examined at the level of form and content; starting with the use of the lyric form and poet-persona inclusion in the poems to the thematisation of gloom and the importance of memory, among others. The paper shows that, truly, these poets are largely individualistic in outlook, and they have expressed existentialist philosophy in their poetry.
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McCaffrey, Enda. "An Existentialist Epistemology of the Closet: Sexuality and Art in Raymond Queneau's Zazie dans le métro." Nottingham French Studies 51, no. 2 (2012): 175–91. http://dx.doi.org/10.3366/nfs.2012.0018.
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This article explores how Sartean existentialism can be used to explain the sexual orientation of the main character Gabriel in Raymond Queneau's Zazie dans le métro. Drawing firstly on the novel's rich and broader philosophical roots, the article proceeds to engage with the philosophy of existentialism as a way of highlighting Gabriel's attempts to conquer himself, champion a morality of action and commitment over secular morality, and give meaning to his sexuality through concepts of choice, situation, authenticity and artistic creation. Gabriel's monologues take him out of the conversational currency of the récit's structure and into a philosophical mode of thinking. In these instances, Queneau's sub-codes and intertextual references to Sartrean existentialism gesture towards an existentialist breakthrough where Gabriel's existence is seen to coalesce with a discrete ‘coming out’ narrative that predates the politics of power, gender and identity construction of the 1970s and beyond. The situatedness and literariness of Gabriel's homosexuality is textual; this textuality is played out existentially in the way his homosexuality as verbal utterance/reality is continually deferred and connected critically to signifiers of Sartrean humanism, intersubjectivity and transcendence.