The story is told by Kierkegaard of the absent-minded man so abstracted from his own life that he hardly knows he exists until, one fine morning, he wakes up to find himself dead. It is a story that has a special point today, since this civilization of ours has at last got its hands on weapons with which it could easily bring upon itself the fate of Kierkegaard’s hero: we could wake up tomorrow morning dead – and without ever having touched the roots of our own existence. There is by this time widespread anxiety and even panic over the dangers of the atomic age; but the public soul-searching and stocktaking rarely, if ever, go to the heart of the matter. We do not ask ourselves what the ultimate ideas behind our civilization are that have brought us into this danger; we do not search for the human face behind the bewildering array of instruments that man has forged; in a word, we do not dare to be philosophical. Uneasy as we are over the atomic age, on the crucial question of existence itself we choose to remain as absent-minded as the man in Kierkegaard’s story. One reason we do so lies in the curiously remote position to which modem society has relegated philosophy, and which philosophers themselves have been content to accept.
If philosophers are really to deal with the problem of human existence – and no other professional group in society is likely to take over the job for them – they might very well begin by asking: How does philosophy itself exist at the present time? Or, more concretely: How do philosophers exist in the modem world? Nothing very high-flown, metaphysical, or even abstract is intended by this question; and our preliminary answer to it is equally concrete and prosy. Philosophers today exist in the Academy, as members of departments of philosophy in universities, as professional teachers of a more or less theoretical subject known as philosophy. This simple observation, baldly factual and almost statistical, does not seem to take us very deeply into the abstruse problem of existence; but every effort at understanding must take off from our actual situation, the point at which we stand. “Know thyself!” is the command Socrates issued to philosophers at the beginning (or very close to it) of all Western philosophy; and contemporary philosophers might start on the journey of self-knowledge by coming to terms with the somewhat grubby and uninspiring fact of the social status of philosophy as a profession. It is in any case a fact with some interesting ambiguities.
To profess, according to the dictionary, is to confess or declare openly, and therefore publicly; consequently, to acknowledge a calling before the world. So the word bears originally a religious connotation, as when we speak of a profession of faith. But in our present society, with its elaborate subdividing of human functions, a profession is the specialized social task – requiring expertness and know-how – that one performs for pay: it is a living, one’s livelihood. Professional people are lawyers, doctors, dentists, engineers – and also professors of philosophy. The profession of the philosopher in the modem world is to be a professor of philosophy; and the realm of Being which the philosopher inhabits as a living individual is no more recondite than a corner within the university.
Not enough has been made of this academic existence of the philosopher, though some contemporary Existentialists have directed searching comment upon it. The price one pays for having a profession is a déformation professionelle, as the French put it – a professional deformation. Doctors and engineers tend to see things from the viewpoint of their own specialty, and usually show a very marked blind spot to whatever falls outside this particular province. The more specialized a vision the sharper its focus; but also the more nearly total the blind spot toward all things that lie on the periphery of this focus. As a human being, functioning professionally within the Academy, the philosopher can hardly be expected to escape his own professional deformation, especially since it has become a law of modem society that man is assimilated more and more completely to his social function. And it is just here that a troublesome and profound ambiguity resides for the philosopher today. The profession of philosophy did not always have the narrow and specialized meaning it now has. In ancient Greece it had the very opposite: instead of a specialized theoretical discipline philosophy there was a concrete way of life, a total vision of man and the cosmos in the light of which the individual’s whole life was to be lived. These earliest philosophers among the Greeks were seers, poets, almost shamans – as well as the first thinkers. Mythological and intuitive elements permeate their thinking even where we see the first historical efforts toward conceptualization; they traffic with the old gods even while in the process of coining a new significance for them; and everywhere in the fragments of these pre-Socratic Greeks is the sign of a revelation greater than themselves which they are unveiling for the rest of mankind. Even in Plato, where the thought has already become more differentiated and specialized and where the main lines of philosophy as a theoretical discipline are being laid down, the motive of philosophy is very different from the cool pursuit of the savant engaged in research. Philosophy is for Plato a passionate way of life; and the imperishable example of Socrates, who lived and died for the philosophic life, was the guiding line of Plato’s career for five decades after his master’s death. Philosophy is the soul’s search for salvation, which means for Plato deliverance from the suffering and evils of the natural world. Even today the motive for an Oriental’s taking up the study of philosophy is altogether different from that of a Western student: for the Oriental the only reason for bothering with philosophy is to find release or peace from the torments and perplexities of life. Philosophy can never quite divest itself of these aboriginal claims. They are part of the past, which is never lost, lurking under the veneer of even the most sophisticatedly rational of contemporary philosophies; and even those philosophers who have altogether forsworn the great vision are called upon, particularly by the layman who may not be aware of the historical fate of specialization that has fallen upon philosophy, to give answers to the great questions.
The ancient claims of philosophy are somewhat embarrassing to the contemporary philosopher, who has to justify his existence within the sober community of professional savants and scientists. The modem university is as much an expression of the specialization of the age as is the modem factory. Moreover, the philosopher knows that everything we prize about our modern knowledge, each thing in it that represents an immense stride in certainty and power over what the past called its knowledge, is the result of specialization. Modern science was made possible by the social organization of knowledge. The philosopher today is therefore pressed, and simply by reason of his objective social role in the community, into an imitation of the scientist: he too seeks to perfect the weapons of his knowledge through specialization. Hence the extraordinary preoccupation with technique among modem philosophers, with logical and linguistic analysis, syntax and semantics; and in general with the refining away of all content for the sake of formal subtlety. The movement known as Logical Positivism, in this country; (the atmosphere of humanism is probably more dominant in the European universities than here in the United States), actually trafficked upon the guilt philosophers felt at not being scientists; that is, at not being researchers producing reliable knowledge in the mode of science. The natural insecurity of philosophers, which in any case lies at the core of their whole uncertain enterprise, was here aggravated beyond measure by the insistence that they transform themselves into scientists.
Specialization is the price we pay for the advancement of knowledge. A price, because the path of specialization leads away from the ordinary and concrete acts of understanding in terms of which man actually lives his day – today life… No mathematician today can embrace the whole of his subject as did the great Gauss little more than a century ago. The philosopher who has pursued his own specialized path leading away from the urgent and the actual may claim that his situation parallels that of the scientist, that his own increasing remoteness from life merely demonstrates the inexorable law of advancing knowledge. But the cases are in fact not parallel; for out of the abstractions that only a handful of experts can understand the physicist is able to detonate a bomb that alters – and can indeed put an end to – the life of ordinary mankind. The philosopher has no such explosive effect upon the life of his time. In fact, if they were candid, philosophers today would recognize that they have less and less influence upon the minds around them. To the degree that their existence has become specialized and academic, their importance beyond the university cloisters has declined. Their disputes have become disputes among themselves; and far from gaining the enthusiastic support needed for a strong popular movement, they now have little contact with whatever general intellectual elite still remain here outside the Academy…
Such was the general philosophic situation here when, after the Second World War, the news of Existentialism arrived. It was news, which is in itself an unusual thing for philosophy these days. True, the public interest was not altogether directed toward the philosophic matters in question. It was news from France, and therefore distinguished by the particular color and excitement that French intellectual life is able to generate. French Existentialism was a kind of Bohemian ferment in Paris; it had, as a garnish for the philosophy, the cult its younger devotees had made of nightclub hangouts, American jazz, special hairdos and style of dress. All this made news for American journalists trying to report on the life that had gone on in Paris during the war and the German Occupation. Moreover, Existentialism was a literary movement as well, and its leaders – Jean-Paul Sartre, Albert Camus, Simone de Beauvoir – were brilliant and engaging writers. Nevertheless, that the American public was curious about the philosophy itself cannot altogether be denied. Perhaps the curiosity consisted in large part of wanting to know what the name, the big word, meant; nothing stirs up popular interest so much as a slogan. But there was also a genuine philosophic curiosity, however inchoate, in all this, for here was a movement that seemed to convey a message and a meaning to a good many people abroad, and Americans wanted to know about it. The desire for meaning still slumbers, though submerged, beneath the extroversion of American life.
…The important thing… was that here was a philosophy that was able to cross the frontier from the Academy into the world at large. This should have been a welcome sign to professional philosophers that ordinary mankind still could hunger and thirst after philosophy if what they were given to bite down on was something that seemed to have a connection with their lives. Instead, the reception given the new movement by philosophers was anything but cordial. Existentialism was rejected, often without very much scrutiny, as sensationalism or mere “psychologizing,” a literary attitude, postwar despair, nihilism, or heaven knows what besides. The very themes of Existentialism were something of a scandal to the detached sobriety of Anglo-American philosophy. Such matters as anxiety, death, the conflict between the bogus and the genuine self, the faceless man of the masses, the experience of the death of God are scarcely the themes of analytic philosophy. Yet they are themes of life: People do die, people do struggle all their lives between the demands of real and counterfeit selves, and we do live in an age in which neurotic anxiety has mounted out of all proportion so that even minds inclined to believe that all human problems can be solved by physical techniques begin to label “mental health” as the first of our public problems. The reaction of professional philosophers to Existentialism was merely a symptom of their imprisonment in the narrowness of their own discipline. Never was the professional deformation more in evidence. The divorce of mind from life was something that had happened to philosophers simply in the pursuit of their own specialized problems. Since philosophers are only a tiny fraction of the general population, the matter would not be worth laboring were it not that this divorce of mind from life happens also to be taking place, catastrophically, in modern civilization everywhere…
– Chapter 1: The Advent of Existentialism