Namely, Kierkegaard associates the concept of existence exclusively to man’s existence, whose individual realization presents its unique climax. The contemporary concept of existence begins to develop in the later Schelling’s and particularly Kierkegaard’s philosophy, in which existence takes center stage. as the position of what is meant in the concept, existence does not have the status of a real predicate Hegel follows the same path as he defines existence as the idea of absolute subjectivity which knows itself, but he does not assign it a meaning of true reality. a degree of essence, in existence for Kant, since it does not belong to the content of the concept, i.e. In the modern age, the concept of existence assumes different features: Descartes and Spinoza interpret existence as an integral part of some attribute Leibniz sees a principle, i.e.
Some time later John Duns Scotus in his work develops the conception of “esse essentiae” and “esse existentiae” in which the concept of existence begins to be independently used through a terminological separation of Being from being. The mentioned comes to the fore especially in the philosophy of Thomas Aquinas, philosophy which places the identity of existence/essence in the base of every so-called real composition.
The exception in that sense is the divine being, in whom, according to that doctrine, existence and essence are united and understood identically. The concept of existence comes into wider theoretical use as early as in medieval scholastic philosophy and begins to be interpreted as the actualization of essence, therefore as the actualized essence which, in Aristotelian terms, carries itself out from its potentiality (potency) in being’s actuality (act). In the early medieval philosophical and theological texts, the concept of existence is used as an approximate translation of the Greek word ὕπαρξις in order to emphasize an ontological difference from the concept of οὐσία, which is based on the Stoic tradition of considering Aristotelian differentiation of the subsistent relation between the thing itself and its ideal Being. Existentia from existere, ek-sistere = become, be, arise, emerge, come out, appear) reveals existence as a philosophical phenomenon that has been interpreted in a wide range of meanings, from existence in general to the authentic man’s existence, subsistence, Being-there ( Dasein). This historical assembling of opinions about existence has the intention to show that its concept taken as a sign of a whole philosophy is not merely coincidental. The beginning of this study inasmuch has to approach the basic meaning of existence and the very concept of existence by following the guiding principle of its previous clarification in the history of philosophical thinking. Thus, possible controversies concerning the definitive meaning of the “philosophy of existence”, which are not the primary concern of this study, will try to be avoided. It should immediately be said that the concept of “doctrine” in this thematic intent does not reflect a traditional philosophical meaning which accidentally it could have, but needs to be understood strictly unpretentiously and operably – as a totality of demonstrated knowledge which always results from consideration of an object of thinking. And although it comes out of it, the subject to be discussed here questions those possible sources of the philosophy of existence on the basis of its clearest excerpts which are here and quite temporarily called the “doctrine of existence”, situated in the post-Hegelian period of the 19th-century philosophy.
It is also thereby certain that the expression “doctrine of existence” is somewhat inadequate for this philosophical tradition. That something as a doctrine of existence could immediately and without inhibition be called the philosophy of existence would bring into question the very purpose of this study.
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