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XP, 32 bit and 64 bit editions. Simply double-click the downloaded file to install it. You can choose your language settings from within the program. Please forward this error screen to sharedip-1071800229. Many existentialists have also regarded traditional systematic or academic philosophies, in both style and content, as too abstract and remote from concrete human experience.
The term is often seen as a historical convenience as it was first applied to many philosophers in hindsight, long after they had died. This assertion comes from two sources. The Norwegian philosopher Erik Lundestad refers to the Danish philosopher Fredrik Christian Sibbern. Sibbern is supposed to have had two conversations in 1841, the first with Welhaven and the second with Kierkegaard. It is in the first conversation that it is believed that Welhaven came up with “a word that he said covered a certain thinking, which had a close and positive attitude to life, a relationship he described as existential”.
This was then brought to Kierkegaard by Sibbern. Kierkegaard himself said the term “existential” was borrowed from the poet. Welhaven from one time when I spoke with him about philosophy”. The actual life of the individuals is what constitutes what could be called their “true essence” instead of there being an arbitrarily attributed essence others use to define them. His form must be just as manifold as are the opposites that he holds together. 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. 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. Historical accuracy and historical actuality are breadth. Some interpret the imperative to define oneself as meaning that anyone can wish to be anything. For example, someone who acts cruelly towards other people is, by that act, defined as a cruel person. 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. Sartre’s definition of existentialism was based on Heidegger’s magnum opus “Being and Time”. 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 “average everydayness”. This meaninglessness also encompasses the amorality or “unfairness” of the world. Because of the world’s absurdity, at any point in time, anything can happen to anyone, and a tragic event could plummet someone into direct confrontation with the Absurd. The notion of the Absurd has been prominent in literature throughout history.
Although “prescriptions” against the possibly deleterious consequences of these kinds of encounters vary, from Kierkegaard’s religious “stage” to Camus’ insistence on persevering in spite of absurdity, the concern with helping people avoid living their lives in ways that put them in the perpetual danger of having everything meaningful break down is common to most existentialist philosophers. 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. Facticity is both a limitation and a condition of freedom. The value ascribed to one’s facticity is still ascribed to it freely by that person. 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 “trapping” him in this life.