CHAPTER ONE
INTRODUCTION
1.1 BACKGROUND OF THE STUDY
Soren Kierkegaard is regarded as the father of contemporary
existentialism. Existentialism, according to J. I. Omoregbe (39) deals
“with concrete existence as opposed to essence.” This means, for the
existentialists, existence precedes essence. Kierkegaard, described by
Wittgenstein (cited in Pattison, 1) is “by far the most profound thinker
of the last century”. His notion of human existence stems from the fact
that Hegel metaphysical idealism presented human existence in an
abstract, objective form. Kierkegaard saw Hegel’s philosophy “as
inadequate because it shifted attention away from the concrete
individual to the concept of universal” (Ozumba 86). For Ozumba (86)
this implies that Hegel “merely invited humans to think instead of
seeing them as existent being that should be involved in decisions and
commitment that have bearing to their individuality and existence”.
Kierkegaard’s thought also served as a reaction against speculative
philosophy.
In his reaction, Kierkegaard built his existential thought in such a
manner that it tended to become “a clarification of issue and an appeal
to choose, an attempt to get men to see their existential situation and
the great alternatives with which they are faced” (Copleston 336).
Kierkegaard’s quest was to disassociate the conception of human
existence from abstract object to questions that confront the individual
as an existing being. Questions such as: What is the meaning of human
life? How can one live authentically as a human person? What is the
meaning of human freedom? How can one use his freedom in the face of
moral chaos? are pertinent. Kierkegaard understood existence as a
distinctive way of being, and that humans often focus on thought of a
group to the detriment of their own unique individuality. Other than
being an authentic individual, he is therefore subsumed in the crowd,
thus, losing his individual self to abstract objective and societal
control. In this sense, what it means, therefore, to be an authentic
human being forms energetic question prompting this research on Soren
Kierkegaard.
1.2 STATEMENT OF THE PROBLEM
The question of human existence has attracted so many considerations.
There are some who approached it from the point of view of its
absurdity and meaninglessness. Most of such people are atheists like
Martin Heidegger, with Albert Camus and Jean Paul Sartre who played down
very much, the essence of human existence as Hegel also did. However,
there is the other group of existentialists who discussed human
existence as a worthwhile venture. Such include the chief founder of
contemporary existentialism in the person of Soren Kierkegaard. These
philosophers expounded certain existential tenets which according to
Lescoe (9) are geared towards “analyzing the basic structures of human
existence and to call individuals to an awareness of their existence in
its essential freedom”.
The problem of human existence is related wholly to this concept of
freedom. Its use and abuse makes and mars man respectively. This is
because freedom remains the pivot upon which man asserts himself. It is
his relationship to this that categorizes him either as authentic or
inauthentic individual. Thus, the measure of the meaningfulness or
meaninglessness of life is highly subjective but whichever way it is
determined by the degree of commitment which one puts in as he tries to
assert himself by the exercise of freedom.
Another question to be examined here remains whether one can live
authentically when one has no authentic relation to the community which
Kierkegaard regard as the crowd? It also takes into consideration the
question of freedom and choice, man’s quest for existential meaning and
Kierkegaard’s analysis of man’s stages on life way.
It is therefore in a bid to clarify some of these mind-bogging issues
that the researcher is out to expose what Kierkegaard considers to be
the gauge or the standard of meaningful human existence. With this in
view, the work is a confrontation of man with the naked facts of his
freedom and duty through which he makes the best out of his life as an
individual.
1.3 AIMS/OBJECTIVES OF THE STUDY
In view of the above stated problems. This work aims at:
- To awakes from slumber those who are yet to give in or enjoy the
latest possibilities in them while those who have lost hope in
realizing meaning out of their human existence as x-rayed by their
excessive obsession or addiction to working so hard are to be reminded
that Kierkegaard was right when he said that “until man actualizes his
essential self in God, his life is full of anxiety” (Ibe 43).
- To make all see the difficulties in life as things designed to make all better and not bitter.
- To make all realize that human existence is meaningful in so far as
it is approached subjectively through individual’s personal experiences,
adequate sense and use of freedom, solemn and sincere fear of the
Creator.
- To oriented contemporary man with the expression of their individual potentialities to an appreciable extent.
- To ascertain the possibility that man realizes himself when he
denounce his moral obligations in submission to the commandments of his
Creator.
- To purge man in seeking questions as well as offering answers regarding the meaning of his existence.
1.4 JUSTIFICATION OF THE STUDY
Human day-to-day challenges impact highly at all levels and leaves us
with so many complexities to eventually falling into the disposition of
‘follow the trends’ for existential survival. The weaknesses in human
authenticity in nearly every facet of human life or society cause man to
almost be a blind copy of itself or the other person. Typically, daily
problems of existence sometimes isolate us from engaging in
self-realization to fully understand ourselves and deal with questions
that impugn our very nature so as to realize our purpose in an ever
changing and ever complex world. Man often focuses on thought of others
to the detriment of his unique individuality. Other than being an
authentic individual, who answers the question of freedom, meaning and
faces the existential phenomenon of death, suffering, dread, despair,
absurdity etc, man is otherwise subsumed in the crowd thus losing his
individuality to abstract objective or societal control. Kierkegaard’s
opposition to this trend and his answers to the question “what does it
mean to be existing as a human being?”, informs the energetic question
gingering this research on his notion of human existence. Thereby
justifies the rationale behind this research bearing in mind it impact
in awakening the contemporary man to the reality of himself as an
existing being.
1.5 SIGNIFICANCE OF THE STUDY
Existential philosophy rest on the conception that man must first
exist, then take responsibility of creating meaning or essence for his
existence. This task of creating meaning can be says to be enormous.
Therefore, man must be at its best to be able to exercise such
responsibility. Consequently, questions regarding the human person
arise. Questions such as who is a human being? What does existence like?
Or what is the meaning of man’s existence. Does man have absolute
freedom to make choices? etc. It is in this sense that this research
plays a significant role to man as he hopes to realize himself. Thus,
the significance of this work can be outline as follows:
- It helps man to realize his purpose of existence thereby
fashioning his own life through realization and reflection on himself by
excluding himself from the crowd.
- Kierkegaard proposed three stages on life would benefits
contemporary man to come to the actualization of his essence with the
understanding that to exist is to be an individual who strives, who
considers alternatives, who chooses, who decides and who makes a
commitment more importantly, for ensuring existential commitment, worthy
of making the individual sound, critical focused, brave, courageous and
analytical minded in making decisions for his very life.
- It is also of relevance to contemporary man in re-orienting the
contemporary world on the fact that self-realization and valuation is
possible only if man makes personal decision out of deep personal
reflection and free exercise of his will power while being ready to take
responsibilities for his subjective decisions than objective crowd
following.
- Also, bearing in mind the scope of epistemology which deals with the
nature, scope and criterion of knowledge. The research contributes
epistemologically by revealing such knowledge that qualifies such a
conclusion on human nature. It’s also awakes the slumbering man to take
responsibility and create his essence or meaning even in the face of
existential predicaments.
1.6 METHODOLOGY OF STUDY
In order to give this work its required philosophical grounding, the
researcher made wide consultation of research materials on Kierkegaard.
The outcome of that effort is manifested in the acquisition of deep
knowledge of existentialists’ concept of human existence. However, there
is strict adherence to Kierkegaardian method. Some necessary opinions
or insights of others are employed as and when due as the research
progresses.
The work therefore employs the philosophical methods of analysis,
criticism and prescription. Analytical, as to how it relates the
existential ideas to subjective experiences. Critical, in that it does
not assimilate all Kierkegaard’s assumptions, rather it appraises his
strong points but criticizes the unwholesome aspects of his notion or
teachings in regard to human existence. Prescriptive, as it seeks to
prescribe answer to the questions regarding the meaning of authentic
human existence.
1.7 SCOPE OF THE STUDY
What formed the scope of this work stems eventually from what
Kierkegaard applied in his effort to ascribe meaning to human existence
through authentic individuality. This implies his ideas of the
individual and the mode of the individual’s existence. Also, the scope
of this research covers Kierkegaard’s existential philosophy,
particularly on his notion of human existence and, by extension, his
thought as it affects the contemporary man.
1.8 Organization of the Work
The work is organized into four chapters. While chapter one
introduces the work, it also presents the background of the work states
the problem, aims/objectives, justification, significance, method,
scope, organization of the work and definition of some keys terms.
Chapter two reviews related literature, with specific attention to some
other existentialists’ views on human existence. Chapter three exposes
the main ideas of Kierkegaard as regards human existence. And chapter
four concludes the work by evaluating Kierkegaard’s idea of human
existence.
1.9 DEFINITION OF TERMS
Meaning of Human
Etymologically, the English loanword from old French “human”,
ultimately from Latin “humanus”, the adjective form of homo “man”. In
common usage, the species of the genes homo (anatomically and
behaviourally modern homo sapiens). It usage often designates
differences between that species as a while and any other group or
entity. It is a synonym humanity which could be refers to a specific
individual of either sex.
DEFINING EXISTENCE
Existence denotes the state of being alive or being real; the fact or
state of existing. In other words, existence denotes the continuance or
maintenance of life; living especially in adverse circumstances. It is
synonymous with life, being, duration, subsistence, reality, survival,
actuality, continuance, and continuation. In a nutshell, existence
implies man’s way of life, situation or life style.
What is Existentialism?
Existentialism as a philosophical endeavour is seen differently from
the perspective of different philosophers. According to R. C. Solomon,
existentialism:
“is the explicit conceptual manifestation of an existential
attitude–a spirit of ‘the present age’. It is a philosophical
realization of a self-conscious living in a “broken world”… a world into
which we are “thrown” or “condemned” yet “abandoned” and “free”…a world
which appears to be indifferent or even “absurd”…” (ix)
This definition sees existentialism “as an attitude which begins with
a disoriented individual, facing a confused world that he cannot
accept” (Olawonyin 24). On his part, G. O. Ozumba sees existentialism as
“the philosophy of human existence…concerned with the individual in the
uniqueness of his existence. It therefore renounces reason,
universality, abstraction and objectivity in favour of privacy,
particularity, randomness and subjectivity” (87-88). Supporting this
view, Idang (99) writes that “it would seem, man with his problems, is
the main focus of existentialism. It is a manner of philosophizing, a
way and manner of looking at the world especially of man and his place
in the universe.” For Aqulanna (147) existentialism “is concerned with
the ambiguities and paradoxes that constitute the inner being of man”.
From the foregoing, existentialism, generally, is a philosophical
outlook that stresses man’s predicament, and lay emphasis on man
existence as an individual rather than an abstract being.