existentialism

If the immediate and direct purpose of our life is not suffering then our existence is the most ill-adapted to its purpose in the world.

Is the ash in trees, babies, flowers, and visions of Godbetter than the visions themselves? Then you think,none of this is tangible or concrete. So you have another cigaretteand think about the (not one) but many ghosts you keep tucked away,under sheets, under beds, in notes, within other ghosts.

Then you think, is this a better world, closer to theone before you knew of wars__arth wars? Before you found that canary in its cagelaying, barely heaving. And you took it outside and said, Go Free! Go free!But it died there, right in your hands_like all of life.Is the ash in trees, babies, flowers, and visions of Godbetter than the visions themselves? Then you think,none of this is tangible or concrete. So you have another cigaretteand think about the (not one) but many ghosts you keep tucked away,under sheets, under beds, in notes, within other ghosts.

I say, we live on, though I am wrong, this is what I say.In the past, present, future, we live on as if in one time.You can never stop the past from happening,and it has happened , and will continue to happen. This is the truth, I think I know, along withthe two other things I do know.I exist.I want to kiss you. And also this: each day, as we go,we will always be as young as we can be.

The combination of our mortality with our groundlessness imparts to human life its pressing and enigmatic character. We struggle to in our brief time in the midst of an impenetrable darkness. A small area is lighted up: our civilizations, our sciences, our loves. We prove unable to define the place of the lighted area within a larger space devoid of light, and must go to our deaths unenlightened.

All names disappear. Children should be taught that in elementary school. But we're afraid to teach them.

You've a perfect right to call me as impractical as a dormouse, and to feel I'm out of touch with life. But this is the point where we simply can't see eye to eye. We've nothing whatever in common. Don't you see. . . it's not an accident that's drawn me from Blake to Whitehead, it's a certain line of thought which is fundamental to my whole approach. You see, there's something about them both. . . They trusted the universe. You say I don't know what the modern world's like, but that's obviously untrue. Anyone who's spent a week in London knows just what it's like. . . if you mean neurosis and boredom and the rest of it. And I do read a modern novel occasionally, in spite of what you say. I've read Joyce and Sartre and Beckett and the rest, and every atom in me rejects what they say. They strike me as liars and fools. I don't think they're dishonest so much as hopelessly tired and defeated."Lewis had lit his pipe. He did it as if Reade were speaking to someone else. Now he said, smiling faintly, "I don't think we're discussing modern literature."Reade had an impulse to call the debater's trick, but he repressed it. Instead he said quietly, "We're discussing modern life, and you brought up the subject. And I'm trying to explain why I don't think that murders and wars prove your point. I'm writing about Whitehead because his fundamental intuition of the universe is the same as my own. I believe like Whitehead that the universe is a single organism that somehow takes account of us. I don't believe that modern man is a stranded fragment of life in an empty universe. I've an instinct that tells me that there's a purpose, and that I can understand that purpose more deeply by trusting my instinct. I can't believe the world is meaningless. I don't expect life to explode in my face at any moment. When I walk back to my cottage, I don't feel like a meaningless fragment of life walking over a lot of dead hills. I feel a part of the landscape, as if it's somehow aware of me, and friendly.

In a single wave of meaning the triumphant purity of being.

The existentialist, on the contrary, finds it extremely embarrassing that God does not exist, for there disappears with Him all possibility of finding values in an intelligible heaven. There can no longer be any good a priori, since there is no infinite and perfect consciousness to think it. It is nowhere written that __he good_ exists, that one must be honest or must not lie, since we are now upon the plane where there are only men. Dostoevsky once wrote: __f God did not exist, everything would be permitted_; and that, for existentialism, is the starting point. Everything is indeed permitted if God does not exist, and man is in consequence forlorn, for he cannot find anything to depend upon either within or outside himself. He discovers forthwith, that he is without excuse.

To fully appreciate the depth of love, we must captivate ourselves in the moment. Whether it is fate or humanism, it produces a great capacity for happiness with a throw in of anxiety, grief, and isolation. Use those whales as an insidious beginning to produce meaning and humility in your life.

What else is there to do?

The children laughing without knowing why - isn't that beautiful?

Man cannot endure his own littleness unless he can translate it into meaningfulness on the largest possible level.

They are so very cultivated, so very rich and so utterly charming. At the end of each day, they all ask themselves: 'Is it time I stopped?' And they all reply: 'If I did, there would be no meaning to my life.'As if they actually knew what the meaning of life was.

We do not pray for immortality, but only not to see our acts and all things stripped suddenly of all their meaning; for then it is the utter emptiness of everything reveals itself.

But today__ society is characterized by achievement orientation, and consequently it adores people who are successful and happy and, in particular, it adores the young. It virtually ignores the value of all those who are otherwise, and in so doing blurs the decisive difference between being valuable in the sense of dignity and being valuable in the sense of usefulness. If one is not cognizant of this difference and holds that an individual__ value stems only from his present usefulness, then, believe me, one owes it only to personal inconsistency not to plead for euthanasia along the lines of Hitler__ program, that is to say, __ercy_ killing of all those who have lost their social usefulness, be it because of old age, incurable illness, mental deterioration, or whatever handicap they may suffer. Confounding the dignity of man with mere usefulness arises from conceptual confusion that in turn may be traced back to the contemporary nihilism transmitted on many an academic campus and many an analytical couch.

if we possess a why of life we can put up with almost any how.

Suppose you turn your attention inward in search of this 'I'. You may encounter nothing more than an ever changing stream of consciousness, a flow of thoughts and feelings in which there is no real self to be discovered.