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Philosophy

The Significance and Value of Existential Philosophy

Existence precedes essence.

Key points

  • Existentialism emphasizes our existence, freedom, responsibilities, and choices, only in the present.
  • Shared assumptions have provided the means to achieve what the world has accomplished, and continues to do so.
  • Purpose can only take place beginning with the thought, followed by choice and the action.
Gerd Altmann / Pixabay
Source: Gerd Altmann / Pixabay

Existential research is significant in terms of depth and knowledge. Existentialism is a philosophy that emphasizes each person's existence, freedom, responsibilities, and choices, which are lived and applied only in the present. The past is gone; it is a memory. Each memory, even of the same event, is unique to each person.

Memories, of course, can be altered. Does that mean history can be altered? As a memory, yes. But as an event, what is the answer? However, as a consideration, if one person's memory or the shared assumptions of a group differ from those of another person or group regarding past events, what then?

In terms of the future, the contention is that it is no more than a continuous thought, where the use of the word future is applied as a descriptor. The only parts of time, space, and life where existence and essence are experienced and changed is in the present, the now of now, if you will (Landau, 2012; Sherman, 2006; Steger et al., 2008).

What Does All of This Mean? Does It Really Matter? Who Makes the Choice?

The only place you can live is in the present moment. How do you know you are living in the present, or that it even exists? This question was put to René Descartes, who eventually declared: “I think, therefore I am,” translated into English from the French and Latin.

According to Descartes, this statement, beginning with “I think,” proved he had the capacity to acknowledge his existence. "I think, therefore I self-reflect." "I think, therefore I perceive myself as well as the external world." This existential declaration by Descartes was accepted by some and challenged by others (Minimah, 2013; Nadler, 2010).

As such, the existential literature declares that this present moment is the only location, in terms of time and space, that life, choices, understanding, and meaning exist, which is unique for every person. What this then means, in existential terms, is that “I am” connected to life as “I” perceive it. “You” are connected to life as “you” perceive. And together, this then progresses to what is known as “shared assumptions."

It is these “shared assumptions” that have collectively provided us all with the means to achieve what the world has accomplished, and continues to do so. This includes education in all its forms and disciplines. This can only occur in the present (Greenberg et al., 2004; King et al., 2006; Machell et al., 2015; Ryff & Singer, 2008).

Existence Precedes Essence

wal_172619 / Pixabay
Source: wal_172619 / Pixabay

According to Sartre, when he presented the statement "existence precedes essence," he argued from the outset that individuals are born without any predetermined purpose. What follows, due to consciousness, provides the cognitive and intellectual means to create purpose. The purpose, whatever it is, can only take place, beginning with the thought, followed by choice, and the action.

According to Sartre, it is this process (of thoughts, choices, and actions) that begins to shape and form the individual’s essence. It is this existential reality, according to Sartre, that emphasises choices, freedom, and responsibility, all of which continue to create the life that is being lived, and so the essence is continually being reshaped (Landau, I. (2012; Sherman, 2006; Steger et al., 2008).

Existence, Freedom, Learning, Education, and Essence

Kidaha / Pixabay
Source: Kidaha / Pixabay

In terms of life, learning, education, and "essence," this ultimately suggests (from an educational and teaching perspective) that teachers have the freedom and responsibility to present their lessons. With this, they are also responsible for and have the freedom to ask and answer questions, or not. This existential way of living also involves the students. The students have the freedom, for which they are responsible, to choose to listen to the teacher or not.

If a student chooses not to listen or learn, there is nothing anyone can do except continue to offer support and advice. As Sartre points out, “we are condemned to be free.” This statement, “We are condemned to be free,” is not a prison sentence.

This statement, as noted above, confirms “individuals are born without any predetermined purpose.” Which means the individual is free. This freedom relates to having the conscious ability to choose one’s thoughts, attitudes, and actions. As such, freedom is not a condemnation; it is a release. It is the conscious self recognizing that the existing self is free to make choices for which the individual is responsible.

This then extends into existential pedagogy. Glasser (1986), for example, highlights that an individual’s intrinsic motivation and personal attitude have the most significant influence over what they will do, say, and achieve, including whether or not they choose to learn and work. If they choose not to work, standards of excellence will not be reached until they make the decision to work, for which they are free and responsible for the consequences that will follow (Coyle, 2009; Dweck, 2006; Glasser, 1986; Purje, 2014; and Woolfolk, 1998).

Teaching, Learning, Persistence, Perseverance, Resilience, and Achievements

The same fundamental principle of freedom, choices, and responsibilities applies to schools and educational organizations. For example, if all students are genuinely working and applying themselves successfully, and willingly completing all the required work across their grades (whether in primary, secondary, or university), then their grades would reflect this self-motivated effort, resulting in high academic achievement.

However, despite all their self-driven discipline, dedication, determination, and diligence (which included passing all their exams at the primary, secondary, and university levels), if these students were not progressing and gaining international recognition (in line with accepted academic international standards), this would clearly indicate that a serious academic and educational issue was present.

For example, regarding recognized international standards of academic excellence, Ericsson (2008) states that all standards of excellence must be universally understood, recognized, and accepted principles. One such international example is the Nobel Prize. The categories are physics, chemistry, physiology, and medicine. All categories apply, and candidates must meet all recognized international standards of academic excellence to attain the award (Cassidy, 2016; Duckworth et al., 2007).

If, however, these self-motivated, diligent, and obviously hard-working students are not reaching these same standards of international excellence as others, despite their commitment, persistence, perseverance, and their desire to achieve, at the highest possible level of international standards of excellence, what then?

References

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Coyle, D. (2009). The Talent Code: Greatness Isn’t Born. It’s Grown. Here’s How. New York: Bantam/Random House.

Duckworth, A. L., Peterson, C., Matthews, M. D., & Kelly, D. R. (2007). Grit: perseverance and passion for long-term goals. Journal of Personality and Social Psychology, 92(6), 1087.

Dweck, C. S. (2006). Mindset: The New Psychology of Success. New York: Random House. Publisher & Date: Random House, 2006.

Ericsson, A.K. (2008). Deliberate practice and acquisition of expert performance: a general overview. Academic Emergency Medicine, 15(11), 988–994.

Glasser, W. (1986). Control Theory in the Classroom. Perennial Library, Harper & Row, Publishers.

Greenberg, J., Koole, S. L., & Pyszczynski, T. A. (Eds.). (2004). Handbook of Experimental Existential Psychology. Guilford Press.

King, L. A., Hicks, J. A., Krull, J. L., & Del Gaiso, A. K. (2006). Positive affect and the experience of meaning in life. Journal of Personality and Social Psychology, 90(1), 179.

Landau, I. (2012). Foundationless Freedom and Meaninglessness of Life in Sartre's: Being and Nothingness. Sartre Studies International, 18(1), 1–8.

Machell, K. A., Kashdan, T. B., Short, J. L., & Nezlek, J. B. (2015). Relationships between meaning in life, social and achievement events, and positive and negative affect in daily life. Journal of Personality, 83(3), 287–298.

Minimah, F. I. (2013). Rationalists’ Concept of Mental Activity: The Cartesian Example. Insights to a Changing World Journal, 13 (1), 34, 44.

Nadler, S. (2010). Spinoza, Leibniz, and the gods of philosophy. In The Rationalists: Between Tradition and Innovation (pp. 167–182). Dordrecht: Springer Netherlands.

Purje, R. (2014). Responsibility Theory®. (Who’s got the power?)®. Amazon/Kindle.

Ryff, C. D., & Singer, B. H. (2008). Know thyself and become what you are: A eudaimonic approach to psychological well-being. Journal of Happiness Studies, 9(1), 13–39.

Sherman, D. (2006). Sartre, critical theory, and the paradox of freedom. Philosophy Today, 50(2), 198

Steger, M. F., Kashdan, T. B., Sullivan, B. A., & Lorentz, D. (2008). Understanding the search for meaning in life: Personality, cognitive style, and the dynamic between seeking and experiencing meaning. Journal of Personality, 76(2), 199–228.

Woolfolk, A. E. (1998). Educational Psychology (7th ed.). Boston: Allyn & Bacon.

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