I am not a logician. I am an existentialist. I believe in this meaningless, beautiful chaos of existence, and I am ready to go with it wherever it leads.— Rajneesh
Most Powerful Existentialist quotations
There are two kinds of existentialist;
first, those who are Christian...and on the other hand the atheistic existentialists, among whom...I class myself. What they have in common is that they think that existence precedes essence, or, if you prefer, that subjectivity must be the turning point.
Spirit and soul is horseshit of the worst sort.
Obviously there are no fairies, no Santa Clauses, no spirits. What there is, is human goals and purposes as noted by sane existentialists. But a lot of transcendentalists are utter screwballs.
Animals are happier than humans because they're like furry little existentialists, all living in the moment. Their collective motto: live fast, die young, and leave a good-looking pelt.
The existentialist says at once that man is anguish.
Give me lust, baby. Flash. Give me malice. Flash. Give me detached existentialist ennui. Flash. Give me rampant intellectualism as a coping mechanism. Flash.
I have crossed the seas, I have left cities behind me, and I have followed the source of rivers towards their source or plunged into forests, always making for other cities. I have had women, I have fought with men ; and I could never turn back any more than a record can spin in reverse. And all that was leading me where ? To this very moment.
"To be is to do," says the existentialist. "One only becomes real (human) at the point of action."
I think it's true that for existentialist thinkers, appreciation of what we are - free, makers of meaning, 'issues' for ourselves, and so on - is at the same time a recognition of how we should try to live.
For me, the existentialists are important critics of 'absolutist' claims, and Heidegger and Merleau-Ponty are, at least in their later writings, also exponents of a doctrine of mystery: Being or the 'well-spring' of everything is, for Heidegger, ineffable, just as what Merleau-Ponty called 'Flesh' is for him.
I was keen to dispel a familiar misunderstanding: that existentialists somehow relish the alienation of human beings from the world. This may have been Camus's attitude, but it was certainly not that of Heidegger, Sartre and Merleau-Ponty, each of whom tried to show that we can only experience the world in relation to our own projects and purposes. The world is initially one of 'equipment', said Heidegger: it is a world of 'tasks', said Sartre.
I guess I've always written more from the opposite perspective, that kind of existentialist perspective which argues that existence precedes essence. And there really isn't anything essential in there - you're the product of your actions, which can always change. And they retrospectively make you one way or another.
Look at all the stuff the Existentialists did.
You can start with [Pablo] Picasso, you know, and then Francis Bacon and other guys like that. What they were doing is depicting suffering. And that's exactly what a demon is, he's pretending that he isn't. So he can get more people down there. You know, misery loves company, that's the whole thing. So that's basically the pitch that I'm working on.
Alexander Trocchi was an existentialist.
He was looking at an alienated artist in the post-war period. It's modern because it applies now as well.
[Albert Camus] was not an existentialist!
Of course, [Albert Camus] wasn't an existentialist, but he was a committed man.
He was a man of combat. It wasn't for nothing that he directed the Resistance journal called Combat.
Sometimes I wake up in awe that I'm alive.
I can't get over that part, so I guess it makes me kind of like an existentialist.
I grew up watching a lot of Italian and French movies, so I want to have that '70s look, in my dream movie. I want that thing that's not so much happening now, that's existentialist.
I am a confectionery-based existentialist.
Existentialists are monumentally and monotonously serious; they don't like to joke.
Existentialist philosophy recognizes the existence of the individual as the real purpose of human life. The recognition is basically atheistic and it encourages the individual to free himself from the impositions of custom, governmental authority, economic pressures, and cultural inhibitions.
Myth does not want to be interpreted in cosmological terms but in anthropological terms or, better, in existentialist terms.
Albert Camus, a great humanist and existentialist voice, pointed out that to commit to a just cause with no hope of success is absurd. But then, he also noted that not committing to a just cause is equally absurd. But only one choice offers the possibility for dignity. And dignity matters. Dignity matters.
A minimal level of sportsman ethics afield is mandated by written law.
Beyond that, say, when an action is legal but ethically questionable, or when (as Aldo Leopold long ago pointed out) no one is watching, hunter ethics is an individual responsibility. As the existentialists would have it, we determine our own honor minute by minute, action by action, one decision at a time.
What is meant here by saying that existence precedes essence? It means first of all, man exists, turns up, appears on the scene, and, only afterwards, defines himself. If man, as the existentialist conceives him, is indefinable, it is because at first he is nothing. Only afterward will he be something, and he himself will have made what he will be.
[M]an is condemned to be free. Condemned, because he did not create himself, in other respect is free; because, once thrown into the world, he is responsible for everything he does. The Existentialist does not believe in the power of passion. He will never agree that a sweeping passion is a ravaging torrent which fatally leads a man to certain acts and is therefore an excuse. He thinks that man is responsible for his passion.
Jean-Paul Sartre, the existentialist philosopher who celebrated the anguish of decision as a hallmark of responsibility, has no place in Silicon Valley.