Second Long Answer

2. by uncovering the subjective moment in which man encounters himself, according to sartre, as a "project with a subjective life"(28), before surging up into the world, the first effect according to sartre is to put "every man in poession of himself as he is" explain how three of the existential philosophers that we have studied this term articulate or express this pre-reflective and pre-objective movement of self-posession and how this moment is important in their work.

sartre

Sartre's idea for this is simply his pre-reflective cogito, the idea that one must be conscious of oneself before one can be conscious of others.  I myself am "being-for-itself," in that I exist as a wholly independent and conscious being.  The things that I observe, then are objects, and are "being-for-others".  The reason I am"being-for-itself" is that I have the ability to reflect on myself.  The pre-reflective consciousness is integral for Sartre to distinguish between types of existence.

kierkegaard

Kierkegaard's moment of pre-reflection is the qualitative leap.  We, like Adam, are born in a state of ignorance and innocence.  We are overcome by an ambiguous form of anxiety that makes us feel guilty though we are innocent.  We make the qualitative leap from innocence into sin, positing sin in ourselves and the world, and from ignorance into knowledge.  The anxiety experienced can be compared to the anxiety that we might be overcome with when we are accused of doing something that we did not do.  Even though we know we are innocent, a feeling of anxiety comes over us.  The qualitative leap is necessary for Kierkegaard in that it is what makes us all sinners, and the reason for which we should make our ultimate goal to become Christian, in order to receive God's forgiveness for the sin we committed through the qualitative leap, and all the sins we commit afterwards.

[chelsea]

2. by uncovering the subjective moment in which man encounters himself, according to Sartre, as a "project with a subjective life"(28), before surging up into the world, the first effect according to Sartre is to put "every man in possession of himself as he is" explain how three of the existential philosophers that we have studied this term articulate or express this pre- reflective and pre-objective movement of self-possession and how this moment is important in their work.

Sartre: Since human ‘being’ has no essence, for Sartre the moment of self-possession lies in the creation of consciousness. The ‘pre-reflective cogito’ is the most basic form of self consciousness. It is categorized as ‘being what it is not, and not being what it is,’ meaning it cannot be objectified since it has no essence. It exists possibility in existing without a blueprint. Basically, since it has no essence, it is pure possibility and it exists everything it is not. Consciousness makes itself, and must continue to remake itself in every moment to sustain its being.  It makes itself by first being aware of some thing, and second having reflective awareness of itself.

Kierkegaard: Anxiety in the state of innocence is a glimpse at the possibility of freedom. Freedom shows itself to itself through anxiety. Anxiety can be seen as a driving force behind the realization of ourselves as individuals, as anxiety pushes us to sin.  When one sins, one is taken out of the state of innocence/ignorance and is given knowledge. The moment of self-possession comes when one is given choice.  It is through sin one gets knowledge, through knowledge one gets freedom and thus choice and it is this freedom or choice that allows an individual to see their possibilities.  This might eventually lead to ‘the moment’ where one turns inwards and sees that they are themselves freedom. This moment is one of faith where the
temporal and the eternal meet as the individual realizes infinitude.  This can only happen for a moment, however, and must be re-realized over and over again to maintain faith.

Heidegger: Dasein has a unique relationship to being and its existence within time and space. Heidegger believes that human beings always exist an understanding of being. He says that our understanding of being, or our pre-ontological relation to being changes the very way in which we ‘are’. Thus our ontological existence and our ontical existence – or how we are, is
related.  Heidegger says that our understanding, or our presupposition acts is a filter on how we encounter and interpret the world. This is what Heidegger calls a ‘mood’.  “By way of having a mood, Dasein ‘sees’ possibilities in terms of which it is. In the projective disclosure of such possibilities, it already has a mood in every case.”(188). Heidegger points out that Dasein creates it own ‘there’. A common ‘there’ for dasein is being-in-the-world, another way of being-there is being-towards-death.  By understanding our ‘there’ we can break free of it.  The idea is not to be at ‘home’ but to be ‘not-at-home’ and expand our objects of study. This relates to the need to live in the state of anxiety for Kierkegaard.