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Existentialism - A Very Short Introduction pdf

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 							Existentialism is commonly associated with Left-Bank Parisian
  cafes and the ‘family’ of
philosophers Jean-Paul Sartre and Simone
  de Beauvoir who gathered there in the years immediately following
 
the liberation of Paris at the end of World War II. One imagines off-
  beat, avant-garde intellectuals, attached
to their cigarettes, listening
  to jazz as they hotly debate the implications of their new-found
  political
and artistic liberty. The mood is one of enthusiasm,
  creativity, anguished self-analysis, and freedom –
always freedom.
  Though this reflects the image projected by the media of the day
  and doubtless captures
the spirit of the time, it glosses over the
  philosophical significance of existentialist thought, packaging it as
a
  cultural phenomenon of a certain historical period. That is perhaps
  the price paid by a manner of
thinking so bent on doing philosophy
  concretely rather than in some abstract and timeless manner. The
 
existentialists’ urge for contemporary relevance fired their social
  and political commitment. But it also
linked them with the
  problems of their day and invited subsequent generations to view
  them as having the
currency of yesterday’s news.
  Such is the misreading of existentialist thought that I hope to
 
correct in this short volume. If it bears the marks of its post-war
  appearance, existentialism as a manner of
doing philosophy and a
  way of addressing the issues that matter in people’s lives is at least
  as
old as philosophy itself. It is as current as the human condition
  which it examines. To ensure at the outset that
this point is not lost,
  I begin my initial chapter with a discussion of philosophy, not as a
  doctrine or a
system of thought but as a way of life. The title of
  Chapter 1 comes from Classical scholar Pierre Hadot’s
study of the
  return to the Stoics as an example of how ‘Ancient’ philosophy can
  offer meaning
to people’s lives even in our day. Though his
  preference is for the Greeks and Romans, Hadot finds a
similar
  concern in the writings of Søren Kierkegaard and Friedrich
  Nietzsche, the so-called
19th-century ‘fathers’ of the existentialist
  movement, and among their 20th-century progeny.
 
It is commonly acknowledged that existentialism is a philosophy
  about the concrete individual. This is both its
glory and its shame.
  In an age of mass communication and mass destruction, it is to its
  credit that
existentialism defends the intrinsic value of what its
  main proponent Sartre calls the ‘free organic
individual’, that is, the
  flesh-and-blood agent. Because of the almost irresistible pull
  toward
conformity in modern society, what we shall call ‘existential
  individuality’ is an achievement, and
not a permanent one at that.
  We are born biological beings but we must become existential
  individuals by
accepting responsibility for our actions. This is an
  application of Nietzsche’s advice to ‘become
what you are’. Many
  people never do acknowledge such responsibility but rather flee
  their
existential individuality into the comfort of the faceless crowd.
  As an object lesson in becoming an individual,
in the following
  chapter, I trace what Kierkegaard calls ‘spheres’ of existence or
 
‘stages on life’s way’ and conclude with some observations about
  how Nietzsche would view
this project of becoming an existential
  individual.
  Shortly after the end of the war, Sartre delivered a
public lecture
  entitled ‘Is Existentialism a Humanism?’ that rocked the
  intellectual life of
Paris and served as a quasi-manifesto for the
  movement. From then on, existentialism was associated with a
 
certain kind of humanistic philosophy that gives human beings and
  human values pride of place, and with critiques
of alternative
  versions of humanism accepted at that time. In Chapter 3, I discuss
  the implications of
that problematic lecture, the only one Sartre
  ever regretted publishing, as well as his contemporary Martin

 Heidegger’s ‘response’ in his famous Letter on Humanism.
  While the supreme value of
existentialist thought is commonly
  acknowledged to be freedom, its primary virtue is authenticity.
  Chapter
4 is devoted to this topic as well as to the nature and forms
  of self-deception, or bad faith, that function as
its contrary. I relate
  authenticity to existential individuality and consider the possibility
  of an ethics
of authenticity based on existential responsibility.
  In order to counter the criticism, widespread immediately
after the
  war, that existentialism is simply another form of bourgeois
  individualism, bereft of collective
consciousness and indifferent to
  the need to address the social issues of the day, I devote Chapter 5 to
 
the issue of a ‘chastened individualism’, as the existentialists try to
  conceive of social
solidarity in a manner that will enhance rather
  than compromise individual freedom and responsibility, which
  remain non-negotiable.
  In the last chapter, I draw on the foregoing as well as on other
  aspects of
existentialist thought to consider the continued relevance
  of existentialist philosophy in our day. It is
necessary to separate the
  philosophical significance of the movement, its powerful insights,
  and its
attention to the concrete, from the arresting but now dated
  trappings of its Left-Bank adolescence. From many
likely
  candidates, I choose four topics of current interest to which the
  existentialists have something of
philosophical import to say.
  Two features of this brief volume may perhaps strike the reader as
 
limitations even in a short introduction: the number of commonly
  recognized ‘existentialist’ names
that are absent and, at the other
  extreme, the possibly excessive presence of Jean-Paul Sartre
  throughout
the work. Regarding the first, though I could have
  mentioned, for example, Dostoevsky or Kafka, Giacometti or
  Picasso, Ionesco or Beckett, all powerful exemplars of existentialist
  themes in the arts, my concern is to
treat existentialism as a
  philosophical movement with artistic implications rather than as
  (just) a
literary movement with philosophical pretensions – which
  is a common though misguided conception. The
reason for not
  discussing Buber or Berdaiev, Ortega y Gasset or Unamuno, and
  many other philosophers
deserving of mention here, is that this is a
  ‘very’ short introduction, after all. Those interested
in pursuing the
  topics discussed here will find suggestions of useful sources at the
  end of the book.
  As for the prominence of Sartre, he and de Beauvoir are the only
  philosophers in this group who admitted to
being existentialists. To
  the extent that it is a 20th-century movement, existentialism
  certainly centred
on his work. And no one better exemplifies the
  union of and tension between philosophy and literature, the
 
conceptual and the imaginary, the critical and the committed,
  philosophy as reflection and philosophy as way of
life, that defines
  the existentialist mode of philosophizing than does Jean-Paul
  Sartre. 						

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