Cancer – Physical – Third Eye: EXISTENTIAL

For Hannah Arendt, the term existence designates nothing more than the being of man, independently of any quality of the individual accessible to psychology. In this sense, we would be authorized to say of the philosophy of existence what Heidegger once said of the philosophy of life: the term is as redundant as would be the botanical expression of plants. This caveat being made, it is not by chance that the word existence has replaced the word being. Indeed, one of the fundamental problems of modern philosophy is hidden behind this change of terminology.

Before individual things, before things separated from their functional context, always originates the modern feeling of the disturbing character (Unheimlicheit) of the world. Modern literature provides undeniable proof of this, as does much of the painting of our time. Whatever the sociological or psychological explanations of this unsettling character may be, its philosophical cause lies in the fact that the functional context of the world – in which I myself am comprised – provides a justification and an explanation of the fact of the existence, for example, of tables and chairs in general, but it will never make me understand why this particular table is. And it is in the face of the existence of this particular table, independent of tables in general, that the philosophical clash occurs.

Modern philosophy begins with the recognition of the fact that what never explains the what; it begins with the terrible shock of an empty reality itself. The more empty of all qualities reality is, the more it shows itself in a direct and naked form in the only thing that from that moment onwards is of interest in it: that it is. That is why from the beginning it glorifies the chance in which reality, absolutely incalculable, unthinkable and unforeseen, assaults man directly. That is why the «limit situations» (Jaspers) are enumerated, those that impel man to philosophize: death, guilt, destiny, chance, because in all these experiences reality shows itself to be inevitable, irreducible to thought. In them man becomes aware of his dependence – dependence not on any single principle, nor on his general finitude, but dependence on the fact that he is.

I invite everyone to read Matias’ post on the topic of the day.

Finally, I encourage everyone to reflect on the concept of the day. No one else but us can re-signify our own being

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