DEFINITIONS

The moment:

[Keirkegaard]
Freedom succumbs as it thinks itself guilty. Where time intersects with eternity. The moment is where the individual realizes that they exist all possibilities, comes with sin, which comes from anxiety from hereditary sin.
[chelsea]

[Kierkegaard.]
The moment is ambiguity, anxiety, uncertainty, and indeterminate. It is possibility as you do not know what state your in (haven’t yet made the leap)
[laura]

dasein:

[Heid.]
Being there. Human existence. The being there. The starting point from which everything begins. Through Dasein, time will reveal itself as it actually is.
[laura]

[ Heidegger ]
Heidegger uses this term as meaning ‘human beings’. A direct translation of the term Dasein would be ‘existence’. However, the literal translation from German is more specific, with ‘Da’ meaning there and ‘sein’ meaning to be.

[hdg]
Human being, a being capable of pre-ontological self-reflection. Distinguishable from animals in that it has the ability to turn its consciousness inward on itself. Traditions of language, logical system, or belief may obscure Dasein's authentic primal nature from itself.

-it can be both mine and of the others
-the being thereness of life which occurs in time
-Dasein has a fixed end points "my death"but everything in between is indeterminate

phenomenology:

[heidegger]
To Heidegger, phenomenon means ‘showing something’ ‘or making manifest’, something which shows itself in itself. Thus, phenomenology is the science of philosophy: to give a precise and exact account of a phenomenon (appearance) without the use of personal opinions and interpretations. Phenomenology, according to Heidegger, is what allows us to observe something’s ontology.
[annie]

[Heidegger]
"To let that which shows itself be seen from itself in the very way in which it shows itself from itself." -  Basically to see things outside of the constructs of space and time.
[chelsea]

Phenomenological method->
radical empiricism which takes as its subject matter how we directly encoutner and experience the world. It seek to give an accurate and unprejudiced description of how the world, including the self, is experienced .

Description of existence.  Careful analysis of the intellectual processes of which we are introspectively aware, without making any assumptions about their supposed causal connections to existent external objects.  Essentially, an analysis of the things we can actually experience, and not only things which we assume are to be true.
[andrew]

abandonment:

[sartre]
According to Sartre (maybe others), the nonexistence of God means that there are no objective values and no objective meaning in human life (similar to Nietzsche). Humans are thus "abandoned," propelled into a world where they must make decisions on their own, without anyone to "make it all better" in the end, should their decisions turn out badly.
[andrew]

individual:

( Kierkegaard)
what every man can and should be be removing himself from the race and being alone before God.

{kkd}
Heidegger uses this term to describe one’s possibility of being a self. When one sees oneself and reflects on one’s own life, one is being an individual.
[annie]

For the existentialists, the project of authenticity can only be carried out in the life of the responsible individual standing alone. In Kierkegaard, the individual is reponsible for bringing original sin on herself. K critiques institutionalized religion as a distraction from the personal task of becoming an individual. The individual must struggle against the crowd mentality and assuem personal responsibility before God.

forgetting:

world-historical:

[Keirkegaard]
The finite world around you. You are not supposed to concentrate on it, not subjective.
[Chelsea]

[kierkegaard]
to become involved as a concrete existent in an actual world so as to have a ‘history’
[laura]

Kierkegaard sees the world-historical as the inauthentic world of the "out there". He feels that if the world-historical is the history of the human race, it neglects the individual and renders every effect infinitely indifferent. If viewing the history of the race through their deeds, the indifferend fail to recognize these as reflections of the individual or ethical, merely the historical truth. He feels that world-historically the ethical relationship between the individual and God is devalued.
 

unpreoccupied:

[According to Ortega in ‘What is Philosophy’]
Those “occupied with becoming un-occupied…to renounce the responsibility of their own destiny, and dissolve it amid the multitude.” (251)
[Laura]

[Ortega]
Concentration on the self (subjectivity), not concentrating on the world. Being unpreoccupied is positive. you are supposed
to be unpreoccupied.
[Chelsea]

vocation:

[ortega]
One of the three powers of being - "I am the one who inexoribly requires to realize myself" "I am the one called to be this or that" - says that we do not necessarily succeed in realizing ourselves. Basically this is the same as saying we exist our possibilities.
[chelsea]

(Ortega)
what you are. And what you are is the future – your present self is what it is in virtue of my future self. Your vocation is what you are and you are living your future. Living as a possibility.
[laura]

performativeness:

[Ortega]
Self's presence to itself, it makes or performs itself. Based on convictions.
[chelsea]

(same as Sartre’s ‘making oneself’ in his timeline)
To perform ourselves. Perpetually re-creating ourselves as we have no essence while existing.
[laura]

the way in which I exist in the world by acting. we do not have an essense but establish it thorugh acting on the world, using consciousness as but a realtional tool.  contrary to Descartes, in Ortega and Sartre, we do not exist because we think. In Ortega, I am the performance of my act, and that is the absolute reality, in which thew other is relegated to that which is being acted upon.

mood:

{heidegger}
We are “thrown” into the world.  This means that there are circumstances of our experience that we did not choose and cannot control, such as having been born to certain parents in a certain time and place, having a certain skin color, etc.  Our moods are a reaction to these circumstances, and reveal to us that those circumstances exist and are beyond our control. Thus, one aspect of being-in-the-world is state-of-mind, the emotional reaction we experience to our impinging surroundings (including our bodies).
[mood]

We have a pre-ontological relationship to our beings, our mood. we are always in a particular mood. it is the mood that determines how we are THERE, our being THERE. Fear and anxiety are states of mind, moods (fear puts us in the world).
[jeremy]

[heidegger]
Used by Heidegger to describe the various states of mind of human beings. It is his view that moods are what allows one to see oneself, and thus, to be/remember one’s authentic existence.
[annie]

image of man:

(Sartre)
The individual should be aware with every decision he is creating an image of man – ultimate responsibility.
[laura]

Sartrean (ethical) idea that we must act as if all mankind would act the same way.  For example, I might think it dismissable if I were to steal a loaf of bread... but what if everyone stole a loaf of bread?  This is similar to Kant's categorical imperative.
[andrew]

original sin

(kierkegaard)
passing from a state of innocence, sinning, and becoming an individual. Just as Adam did in the Garden of Eden. Adam was the original sinner.
 [laura]

Used by Kierkegaard as one’s first sin. This first sin is the free act which for the first time makes one a free individual; it is the leap out of the state of innocence and ignorance. Sin is the result of the exercise of human freedom.
[annie]

Sin is the theological term for a problem in one's own being. In the Concept of Anxiety, K argues that every person's sinfulness begins with a sin that must be understood as one's own deed. Anxiety is the state that reveals our underlying sinfulness and the catalyst to take a leap
towards faith. IN K, sin is an avoidance of being an authentic person, which one can only be in a Chrsitian relationship with God.

guilt:

(Kierkegaard)
Guilt comes from the act of sinning, and thus is succeeding state. Because sin takes the form of a willful opposition to God, one must understand oneself as being guilty in order to move through it. To minimize or leave the phase of guilt, one must become subjective and move towards faith.
[annie]

[heidegger]
aspect of authentic dasein. to describe dasein's relationship to the past by the term "guilt" is to recognize that dasein has achieved an awareness of freedom from and lack of necessary connection with the past .

my life:

[ortega]
quote by Ortega "I am not my life. This, which is reality, is made up of me and of things. Things are not me and I am not things: we are mutually transcendent, but both are immanent in that absolute coexistence which is life."
Ortega identified reality with "my life", which is "myself" and "my circumstances" (yo soy yo y mi circumstancia - I am I and my circumstances).  We participate in our lives, though we are not "our lives".
[andrew]

[Ortega]
The coexistence of myself in the world. It is to be occupied in the world, the “I” acting upon the world and vice versa)
[Laura]

For Ortega, there is nothing outside my life. I exist within the horizon of my life, this is the absolute reality. Primordial reality, that which is bestowed upon me at birth, essence.

my past:

This term is used by Heidegger as the authentic “how” of my Dasein. In my running ahead to the past, to my extreme certain but indeterminate possibility, thus in living my future I am revealing my how. “The past brings all the ‘what’, all taking care of and making plans, back to the ‘how’.” [C.T. 13] 

Past, Present, and Future are all tied together and are dependent upon each other's existence.  For example, Presently I am researching Heidegger because in my Past i realized that we have a final exam tomorrow.  I am also Presently researching Heidegger because I will use this knowledge in the future (on the exam).  Without recognition of our past and future, anything we do in the present seems illogical.  Why would I be going to school right now if I did not have future plans?
[andrew]

[Heidegger]
past is a repository of possibility. To appropriate this is to make that past your own. 'The past' becomes 'my past' - it is operative at a conscious level.
[chelsea]

(??)
the future is my past; the past I will exist. The past is the source of all my possibility. Take ‘the’ past and repeat it in ‘my life’ then it becomes ‘my past’
[laura]

non-mediate:

(ortega)
the appearance of something for me. The ensemble of all entities which are present by themselves, which exist on their own and make themselves manifest.
[laura]

pre-ontological understanding:

Heidegger describes this as our primitive understanding of being. ex: this IS a pencil. We must have a pre-ontological understanding of what it means to be a pencil.
[maria]

[Heidegger] The idea that although we have not properly defined something, we know what it is.  In the intro to Being and Time, Heidegger says that when we say "to be" we know what we are talking about, however, we have not defined our terms.  Even though we don't have an exact definition of "being," we do have an idea of what we mean when we say "to be"
[andrew]

convictions:

[Ortega]
Your base beliefs - what you base everything else on. You reaffirm them with every action. The world counts on you to give it meaning.  Convictions allow us to act.  We exist our convictions.  Ortega suggests that we try to be aware of our convictions in order to understand our relationship to the world.
[chelsea]

forsakenness:

Essentially, abandonment.  Applies well to Sartre and Heidegger.  The idea that we are left in the world alone and are thus free, anxious, and responsible.
[andrew]

absolute reality:

(ortega)
I co-exist with the world. The absolute reality mediates the second reality which is the being of things.
(laura)

both Kierkegaard and Hegel feel philosophy seeks to understand world history as the systematic development of Reality. It is only the whole of Reality, in all its complexity, that is completely rational and therefore completely real. Hegel calls this totality "the absolute" and the task of philosophy is to exhibit the rational dynamic structure, the movement of Reason, which culminates in the Absolute's knowlege of itself. For Hegel, the totality - absolute reality- is spiritual.
(is this just from a philsophical dictionary?)

pre-reflective consciousness:

Pre-reflective consciousness is essentially the same as Sartre's non-positional consciousness.  In order to be conscious of an object, one must first be conscious of one's own consciousness.  To be conscious of an object is *reflective* (or positional), but to be conscious of one's own consciousness is *pre-reflective* (or non-positional).  It is easy to distinguish the two terms because you must you must always be conscious of your consciousness first, and the prefix "pre" in pre-reflective means "before" reflection.  The necessity of a pre-reflective consciousness is that without it we would be stuck in a cycle of making reference to the origin of consciousness.  The pre-reflective gives us a starting point for consciousness.
[andrew]
 
self’s presence to itself.
[laura]

is the consciousness of being conscious. It's the non-mediate relationship with the world that sees life happening to itself. Ortega places it in the context of 'my life'. Life is so close to you, you never question it; it evidently belongs to me. I Heidegger, if the wordl offered no resistance, we would never becoem aware of it, and start to analyze it as an object. Exsitentialists are trying to get awawy from this, and return to a way of viewing the world as immediately existign for me.

hereditary sin:

[Kierkegaard]
the sin that is put into the world as people make 'qualitative leaps'.  It contributes to overall anxiety and thus puts pressure on people. (The pressure of anxiety.  Anxiety builds up and builds up because one thinks one is guilty until one sins and becomes guilty.  Anxiety becomes overwhelming.)
[[Chelsea]]

Hereditary sin: what we are born with. Does not make us an individual. Classifies us with the race.
[laura]

This term is used by Kierkegaard to describe the sin that man transmits to one another in reproduction, which is in fact Adam’s sin.
[annie]

Kierkeggard de-empahsizes the improtance of this, the traditonal concept of original sin that Adam brought upon all humanity in the Bible. K argues that the belief in hereditary sin is purely dogmatic, because it pressuposes itself in order to explain its existence.

the They:

{heidegger}
Used by Heidegger this term, translated in English means ‘one’ as in ‘one says’ or ‘one does’. In German ‘one’ is simply ‘man’, 3rd person singular. Heidegger uses ‘They’ as the who-ness of Dasein in its’ everydayness. He does not use the term ‘I’, for Dasein’s authentic self is something that needs to be achieved, and therefore is not a given. One can potentially lose the possibility of being a self, in which case it would remain a ‘they’.
[annie]

[Heidegger] This expression makes more sense in German than it does perhaps in English, for it does not refer to the 3rd person plural, but to the sense in English when we say ‘one says,’ or ‘one does.’  Reference to the everydayness of Dasein, and the possibility that Dasein can lose the possibility of being a self and most of the time, Heidegger would say, it does do so in the alienation of modern life.  This "who" of "everyday" Dasein is the "they" [das Man], which is characterized by distantiality, averageness and levelling down and constitutes "publicness." The "they" is both everybody and nobody "to whom every Dasein has already surrendered itself in Being-among-one-another."

[heidegger]
inauthentic mode of existence in which we forget that we are existing individuals and become lost in the "one like many."