B
Bellator
Guest
We live in a dire age, where idealism no longer is upheld and humanity is backpedalling into a primitive state. While many have not heard of the philosophy, existential nihilism is on the rise. The philosophy of hopelessness, where individuals, and society have no value, and life has no meaning. Without direction, the youth live by a most selfish principle summed by the abbreviation “Yolo”. Life is short, and it is necessary to gain the most pleasure out of life possible.
It is crucial that those willing to free society from its current state be familiar with the precepts of existential thought, and just as important, provide arguments against it. Otherwise, it will be impossible to recognize the situation in clarity and its most proper response. For existentialism is more than a way of life; it is a cry of being who has lost everything, its purpose, direction, and identity: a philosophy of despair. In this light, it is not enough to counter existential tendencies with rational arguments; the very psyche of man is dramatically shaken by skepticism, and any approach based on logic alone will most certainly fail in effect. Nor can a solely religious response suffice. While the light of Truth reaches deeper than rational critiques, we cannot expect religious doctrine alone to encourage others to forgo existentialist tendencies. A deeper response is required. Moreover, it is not enough to study the primary texts to understand existential thought, it is necessary that we become familiar with the far-reaching consequences of this train of thought.
We must realize that there is no set model of an existentialist man. As mentioned before, it is more often the case to find those who have no philosophical backing, but through life and effected by their experiences have developed existential tendencies. Also, there are those so ingrained in their beliefs that they are convinced of their veracity. In short, each person is to be approached in a manner that best suits their circumstances.
Historically, existentialism is a modern phenomenon, forwarded by thinkers such as Kierkegaard, Nietzsche, Heidegger, Sarte, and Beauvoir. While some are more ingrained in existential beliefs than others, all have contributed to this subsection of philosophic thought. Soren Kierkegaard and Friedrich Nietzsche are good starting points for study due to their pioneering efforts in existential thought, after which the latter thinkers explored and developed upon their forerunners in the 20th century. To understand the consequences, William Barrett’s 1958 study Irrational Man is an excellent read. Written under the shroud of the Cold War, Barrett outlines the patterns of thought that have served to build up to that crisis.
It is also important that we ground ourselves in other fields of study before confronting the challenge of existentialism. Familiarity with the Catechism is essential, and cannot be overstressed. Another science worthy of attention is psychology; a deep study is not necessary required, but a basic understanding of the human mind is deemed a valuable asset. Of course, psychology has evolved over the past century; a critical approach is recommended when presented the works of modern psychologists such as Freud.
It is crucial that those willing to free society from its current state be familiar with the precepts of existential thought, and just as important, provide arguments against it. Otherwise, it will be impossible to recognize the situation in clarity and its most proper response. For existentialism is more than a way of life; it is a cry of being who has lost everything, its purpose, direction, and identity: a philosophy of despair. In this light, it is not enough to counter existential tendencies with rational arguments; the very psyche of man is dramatically shaken by skepticism, and any approach based on logic alone will most certainly fail in effect. Nor can a solely religious response suffice. While the light of Truth reaches deeper than rational critiques, we cannot expect religious doctrine alone to encourage others to forgo existentialist tendencies. A deeper response is required. Moreover, it is not enough to study the primary texts to understand existential thought, it is necessary that we become familiar with the far-reaching consequences of this train of thought.
We must realize that there is no set model of an existentialist man. As mentioned before, it is more often the case to find those who have no philosophical backing, but through life and effected by their experiences have developed existential tendencies. Also, there are those so ingrained in their beliefs that they are convinced of their veracity. In short, each person is to be approached in a manner that best suits their circumstances.
Historically, existentialism is a modern phenomenon, forwarded by thinkers such as Kierkegaard, Nietzsche, Heidegger, Sarte, and Beauvoir. While some are more ingrained in existential beliefs than others, all have contributed to this subsection of philosophic thought. Soren Kierkegaard and Friedrich Nietzsche are good starting points for study due to their pioneering efforts in existential thought, after which the latter thinkers explored and developed upon their forerunners in the 20th century. To understand the consequences, William Barrett’s 1958 study Irrational Man is an excellent read. Written under the shroud of the Cold War, Barrett outlines the patterns of thought that have served to build up to that crisis.
It is also important that we ground ourselves in other fields of study before confronting the challenge of existentialism. Familiarity with the Catechism is essential, and cannot be overstressed. Another science worthy of attention is psychology; a deep study is not necessary required, but a basic understanding of the human mind is deemed a valuable asset. Of course, psychology has evolved over the past century; a critical approach is recommended when presented the works of modern psychologists such as Freud.
