Abstract
The nineteenth century Danish thinker, Soren Kierkegaard, is usually said to be the father of existential philosophy. Kierkegaard, however, was largely ignored in his time and the philosophy of existence did not begin to take firm root in Europe until after the First World War. At that time there was a renewed interest in Kierkegaard in Germany. Both Karl Jaspers and Martin Heidegger credit Kierkegaard with the existential understanding of the concept of existence. The existentialist approach to philosophy spread rapidly in Europe during World War II, and it gained new prominence following the War through the writings of the French philosopher and man of letters, Jean-Paul Sartre. It was slower to find a home in the English speaking world, but soon after the War it began to gain strength, particularly among English speaking theologians and philosophers of religion who were searching for alternatives to idealism and logical positivism. Existential philosophers are united not so much by a set of doctrines as by an approach to philosophy. It is a way of thinking that begins with human existence. Existence refers not to an abstract essence, but to the concrete temporal way of being that distinguishes human beings from other beings. Human beings exist not merely in the sense that they are entities that we come across in the world. Human beings have a relationship to their existence, and their existence is understood in terms of possibility, possible ways of being. They are beings who give direction to their being, who are unfinished, always on the way. They are acting beings, agents, rather than merely rational or intellectual beings. For some existential thinkers, this going beyond or transcending leads to nothingess. We are understood to be thrown back upon ourselves, to create our being out of nothing, so to speak. For others, this going beyond leads to being, transcendence, or even to God, where human fulfillment may be understood to be dependent upon the graciousness of being or God.
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Notes
Karl Jaspers, Man in the Modern Age (New York: Doubleday and Anchor Books, 1951), pp. 175–176. I have discussed Jaspers in more detail in Jaspers and Bultmann: A Dialogue Between Philosophy and Theology in the Existentialist Tradition (Durham: Duke University Press, 1968).
Karl Jaspers, Basic Philosophical Writings, eds. E. Ehrlich, L. Ehrlich and G. Pepper (Athens, OH: Ohio University Press, 1986), p. 175.
Karl Jaspers, The Origin and Goal of History (New Haven, CT: Yale University Press, 1953), p. 2.
Ibid., p. 3.
Ibid., p. 8.
Martin Heidegger, Being and Time, trans., John Macquarrie and Edward Robinson (New York: Harper and Row, 1962), p. 38.
Edward Robinson (New York: Harper and Row, 1962) Ibid.}, p. 351.
Edward Robinson (New York: Harper and Row, 1962) Ibid.}, p. 374.
Martin Heidegger, Existence and Being (Chicago: Henry Regnery, 1949), p. 346.
Ibid., p. 336.
Martin Heidegger, What is Called Thinking? (New York: Harper and Row, 1971), p. 141.
Martin Heidegger, Basic Writings, ed. David Krell (New York: Harper and Row, 1977), p. 210.
Martin Heidegger, Being and Time, n. xiii, p. 499.
Jean-Paul Sartre, Being and Nothingness (New York: Philosophical Library, 1956), p. 619.
Ibid., p. 24.
Ibid., p. 24.
Ibid., p. 17.
Ibid., p. 70.
Ibid., p. 364.
Jean-Paul Sartre, No Exit and Three Other Plays (New York: Vintage Books, 1955), p. 47.
Jean-Paul Sartre, Being and Nothingness, p. 89
Gabriel Marcel, Creative Fidelity (New York: Farrar, Strauss and Company, 1964), p. 4.
Ibid., p. 5.
Gabriel Marcel, The Mystery of Being, Vol. 1 (Chicago: Henry Regnery Company, 1949), pp. 102–103.
Ibid., p. 171.
Ibid., p. 178.
Kerygma und Mythos, II (Hamburg: Herbert Reich Evangelischer Verlag, 1965), p. 184. For further discussion of Bultmann see my Jaspers and Bultmann (Durham: Duke University Press, 1968).
Rudolf Bultmann, History and Eschatology (New York: Harper and Brothers, 1957), p. 129. Bultmann recognizes a kinship with Jaspers on this point, but believes that in his view of the axial period of history, Jaspers ultimately assumes a standpoint outside history.
Ibid., p. 150.
Ibid., p. 151.
Ibid., pp. 151–152
Kerygma and Myth, ed., Hans Werner Bartsch (London: SPCK, 1957), p. 10, n. 2.
Paul Tillich, Systematic Theology, Vol. 1 (Chicago: The University of Chicago Press, 1951), p. 8.
Paul Tillich, Systematic Theology, Vol. 2 (Chicago: The University of Chicago Press, 1957), p. 14.
Systematic Theology, Vol. 1, p. 20.
Ibid., p. 21.
Ibid., p. 235.
Ibid., p. 239.
Paul Tillich, Theology of Culture (New York: Oxford University Press, 1959), p. 61.
Systematic Theology, Vol. 1, p. 61.
Ibid., p. 240.
John Macquarrie, Principles of Christian Theology, 2nd edn. (New York: Charles Scribner’s Sons, 1977), p. 56. I have discussed Macquarrie’s work at greater length in Existence, Being and God (New York: Paragon House, 1985).
John Macquarric, Thinking About God (New York: Harper and Row, 1975), p. 117.
John Macquarrie, Principles of Christian Theology, p. 137.
Fritz Buri, Thinking Faith (Philadelphia: Fortress Press, 1968), p. 60. I have discussed Buri in more detail in ‘Karl Jaspers’ Philosophy as a Model for Theological Reflection’, in International Journal for Philosophy of Religion 3/1 (Spring 1972): 35-43.
Fritz Buri, Theology of Existence (Greenwood: The Attic Press, 1965), p. 25.
Fritz Buri, Thinking Faith, pp. 44–45.
Paul Tillich, Systematic Theology, Vol. 1, p. 106.
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Long, E.T. (2000). Existential Philosophy. In: Twentieth-Century Western Philosophy of Religion 1900–2000. Handbook of Contemporary Philosophy of Religion, vol 1. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-4064-5_15
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