Existentialism is a revolt against Hegelian Absolutism. It is as old as Kierkegaard. None before Kierkegaard emphasises so much the position of an individual in the world. He openly declares that individual men are no mere particulars to be subsumed under the corresponding universal or essence-the 'idea- man' (Essence is constituted by the essential qualities of a class of objects.) For 'a man' in his plenitude of being is much richer in qualities than the so-called 'essence'. 'Essence' cannot there- fore account for 'existence'. A man first exists and then he makes up his own essence, i.e., what he himself chooses to be- come. 'Essence' cannot precede 'existence', rather 'existence" precedes 'essence'. This is the foundation of all Existentialism, although its exponents, Jaspers, Marcel, Heidegger, Sartre differ in some other respects. In the present work the position of each of them has been considered and it has been shown how they differ among themselves.
It has been accepted by general consent that 'a man', not humanity, alone exists. But how about particular things other than a man'? In answer the existentialists say that to be an existent proper, one is required to be conscious of one's own existence. Man is the only creature on earth, who consciously lives here. He alone exists, while everything else is given.
Quandaries are facets of human life. Every man has to face them in a way freely chosen by himself. He himself has to solve all problems and is fully responsible for what he does, even though he is not responsible for his coming into being in the world. He therefore considers himself to be one who is con- demned to be free. His responsibility hangs heavy on his shoulders, he is bored. And his boredom reaches the highest possible degree at the moment he is bewildered by the enigmas of life.
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