Continental Philosophy 1

Continental Philosophy

Angela Dykstra

Axia College of the University of Phoenix

Jason Wilson

January 13, 2008

 Continental Philosophy 2

Introduction

Hegel’s theory that two opposites (thesis and antithesis) when combined create something

new (synthesis), is key when attempting to unify consciousness with reality. This unification

theory flung the philosophical doors wind for nineteenth century Continental philosophers. With

his triadic focused system of finding absolute truth in Being by providing the manner in which

thought is structured, Hegel appeared to have cornered the market on how one knows that reality

is real.

As the modern world spun out of its previous calmness, European philosophers

responded to this chaos and Hegel’s neatly packaged idealism by introducing existentialism and

phenomenology to the Continental population (Moore-Bruder, 2005). Events occurring at the

turn of the century and beyond would demand an unfiltered, conscious experience absent

metaphysical assumptions (phenomenology).

Hegel’s statement, “the objective world is an unfolding or expression of infinite thought”

(Moore-Bruder, 2005, p 143, ¶7), clearly demanded an antithesis. Countering optimism

(idealism) with pessimism (existentialism) evokes Hegel’s opposite’s theory. Too many isolated

state of affairs (idealism) had indeed become altogether real based upon individual choices

(existentialism) in nineteenth century Europe (Moore-Bruder, 2005). True to the synthesis of

subjectivity and objectivity, Hegelian Idealism combined optimism and rationality to explain the

structure of humankind’s conscience experience. Therefore, idealism cultivated the fertile

twentieth century ground upon which Continental philosophers sewed reactionary seeds during a

time of global disparity against humanity, by humanity (Moore-Bruder, 2005).

Existentialism

Existential theory states in part: Human existence is senseless, empty, trivial and thereby

renders humans unable to communicate, which in turn creates a life rife with anxiety, dread, self-
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doubt and despair. Existentialism views an individual as unique and alone in a hostile and

indifferent universe. Intense and decadent in its depth of a pessimistically bare-naked view of the

human condition; existentialism resonated deeply within artistic and literary circles of twentieth

century Europe (Moore-Bruder, 2005).

According to the Stanford University’s Encyclopedia of Philosophy (SUEP), the term

existentialism “…was explicitly adopted as a self-description by Jean-Paul Sartre...” (Cowell,

2004 ). While Hegel maintained that “all reality is the expression of thought or reason” (Moore-

Bruder, 2005, p 157, ¶4), Sartre countered that reality was a self-created uniqueness based upon

ones personal choices. Existentialism is immune to culture, class, or nature as an explanation for

personal identity. Rather, said Sartre, one’s “existence precedes essence” (Moore-Bruder, 2005, p

170, ¶4).

As World War II engulfed Europe, existentialism became identified with a flourishing

cultural movement (Cowell, 2004 ). If, as Sartre wrote, ‘“man is nothing other than the whole of

his actions”’ (Moore-Bruder, 2005, p 173 ¶5), then existentialism forces one to acknowledge that

the atrocities manifesting themselves during the 1940’s were horrific. As such, reality was

demanding a philosophical witness and explanation. Sartre obliged. He offered no back-door exit

when one becomes uncomfortable with ones state of existence or, that which exists around him

or her. Rather, existentialism holds a mirror of reflection and says; if one is appalled by what one

sees in the human experience, then every individual is to blame. Sartre stated, ‘“You are what

you do”’ (Moore-Bruder, 2005, p 173 ¶5), thereby holding humanity accountable for the

condition of individual and collective civilized existence by proclaiming, “In choosing for

ourselves, we choose for all” (Moore-Bruder, 2005, p 172, ¶2).

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Phenomenology

Phenomenology, according to the SUEP web site, “…studies the structure of various

types of experience ranging from perception, thought, memory, imagination, emotion, desire, and

volition to bodily awareness, embodied action, and social activity, including linguistic activity”

(Smith, 2003). Based upon Husserl’s intentionality theory, “…phenomenology focuses on the

essential structures found within the stream of conscious experience – the stream of phenomena”

(Moore-Bruder, 2005, p 174, ¶2). While existentialism has been heavily influenced by art and

literature, phenomenology has been driven by philosophers. “The structure of these forms of

experience typically involves what Husserl called ‘intentionality’” (Moore-Bruder, 2005, p 174,

¶3).

Husserl proposed that science could study the structures involved in consciousness.

Consequently, he developed transcendental phenomenology. Hursserl’s science investigated “…

phenomena without making any assumptions about the world” (Moore-Bruder, 2005, p 175, ¶1).

Phenomenology asks one to examine the “directedness of experience toward things in the

world…” (Smith, 2003, ¶8) then applying “…pure impersonal consciousness to describe the

human ‘life world’ in terms of those essences (which all human beings share) found within

conscious experience” (Moore-Bruder, 2005, p 175, ¶1). Traditional phenomenology focuses on

subjective, practical, and social conditions of human conscious experience (Moore-Bruder, 2005,

p 174,¶3 ).

The science of phenomenology says one can reflect upon an experience based upon: a

known past experience (Husserl), relevant social and linguistic context (Heidegger), and analysis

of the experience. Heidegger focused on the experiences of Being. Levinas was adamant that

Being and Other were separate phenomena. Levinas was convinced that, “a vigilance toward the
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Other ground our Being and represents the original form of openness to the world” (Moore-

Bruder, 2005, p 180, ¶5).

Conclusion

With Sartre invalidating the need for Being by rendering God nonexistent, Heidegger’s

theory Being was “the basic principle of philosophy” (Moore-Bruder, 2005, p 176, ¶8), and

Levinas assertion that God is THE absolute otherness, Continental Philosophy perhaps illustrates

how determined the human species continues to be when consciously figuring reality out.

Phenomonology and existensialism both appear to have applied Hegel’s logic that synthesis

evolves from combining opposing forces.

How does one personally and as a species make some kind of rational sense out of why,

how, when, and where one comes into contact with reality when so many different planes of

existence may exist? Existentialism and phenomenology each look at the result of bad faith,

authenticity, and a life’s project. Both employ Parmenides use of logic while reaching various

conclusions, albeit in different ways to support individual theories. This student found Sartre’s

existential logic easier to follow than Heidegger’s assertion that while logic could be equated

with truth, logic is a means of human control and thus should be considered an activity Being

experiences as logistics (Moore-Bruder, 2005).

All three schools argue successfully that humans are, in reality, arrogant and destructive;

Idealism by ones thoughts, existentialism by ones actions, and phenomenology by employing

assumptions regarding human superiority in its environment. Therefore, idealism cultivated the

fertile twentieth century ground upon which Continental philosophers sewed reactionary seeds

during a time of global disparity against humanity, by humanity (Moore-Bruder, 2005).

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References

Crowell, S. (2004). Stanford encyclopedia of philosophy. Existentialism. Retrieved January 12,

2008 from http://plato.stanford.edu/entries/existentialism/

Moore, B. and Bruder, K. (2005). Philosophy: The Power of Ideas. (Sixth ed.), Part One.

Columbus, OH: The McGraw-Hill Companies.

Smith, D. W. (2003). Stanford encyclopedia of philosophy. Phenomenology. Retrieved January

12, 2008 from http://plato.stanford.edu/entries/phenomenology/