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Phenomenological-Existentialist Critical Humanism and the Commonweal


Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2020/06/29

Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla flavour.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife.

Scott Douglas Jacobsen: What is a phenomenological-existentialist philosophy in more common terms?

Christian Sorensen: The “phenomenological-existentialist” philosophy, is one that pretends to integrate “three elements,” respectively the being, existence and behaviour, where the purpose is “to objectify” the “consciousness act,” through a “descriptive observation” of the “being’s existential behaviour.”

Jacobsen: How is no one indispensable?

Sorensen: Since there will always “be another” who can take “someone’s place,” and if is not someone who does it, then it will “be oblivion” who will take that place, when that one “will never” be there again.

Jacobsen: With everyone, even the old, as potentially dispensable at any given time, what does this mean for the ways in which the societies existing now value the young and the old?

Sorensen: In my opinion generally within existing societies a “consumerist” and “light” culture prevails, where “the image is everything,” and people are usually valued for “what they have,” and not for “what they are,” therefore from this premise, it is deductible to suppose that “age and value,” are two “inversely proportional terms.” Since if the “image deteriorates,” and “people have less and less” of everything as they get older, then what is expected, is that a greater “social dilemma and problematic” are going to be caused by these, and then a major “disposability” of the older will be triggered, due to the fact that societies feel that they are called “to resolve” their “cognitive dissonances” and “psychic conflicts,” by efficiently fulfilling the “deontological social mission,” of developing a “garbage collector profession.”

Jacobsen: What does this mean for the continuance of thrift, gratitude, humility, hard work, and proper application of meritocratic principles as in not the smartest or the strongest but the correct person for the suitable position in the society across the board?

Sorensen: It means that “the opposite” of this, is what should be expected in order to achieve the continuity of all that. In this sense, I think that to the extent that “common benefit,” is put before and understood as the “supreme benefit,” what in turn and in “pragmatic” terms, means to generously subordinate “individual interests,” placing them at the disposal of a “group synergy,” the humility, gratitude and the principle of meritocracy “will prevail” above all and along the time.

Jacobsen: What do you make of most of the leaders of the world today from the genuinely altruistic to the outright psychopathic insatiably power-hungry?

Sorensen: I feel they have “a speech” about “what should be,” and about “the ideal good,” which “is sticky” like “chewing gum,” and “it’s worn” as the “bones of a menopausal woman,” so it should be advisable that once and for all, they modify “the lyrics,” and the “musical composition” of it.

Jacobsen: How are humanistic forces shaping the modern global culture and the various sub-sets, parts, of the global culture found within the multipolar world with various spheres of geopolitical-economic influence?

Sorensen: Through a “propositional criticism,” and by “re-signifying” the “development space” that occurs between a “current and a proximal” end, they have been able “to integrate,” the various multipolarities of global culture, in order to form what I will denominate as a “superior synthesis” and a “new gestalt” of “the worldview.”

Jacobsen: How should the young humanists keep in mind the limitations of the philosophy and the ways in which the world is changing so as to optimize their talents and temperaments for betterment of the situation for themselves and their expanded selves in the world?

Sorensen: In order “never to be confused,” or “get lost on the road,” they should always keep in mind the “ concept of change,” and “the sense” of it, which from my point of view are the most fundamental of all. In this regard, and according to what I think, this has a “double form” and a “double bottom,” therefore in one case, it represents “a simple adaptation” in order to guarantee “the viability” of something, so it is “a change,” but the structure actually “continue to be” the same, while in the other it is “a change in itself,” since there literally “is a twist” in the “rule set” of something, and therefore a “profound modification” within a sort of its essence.

Jacobsen: How can a Critical Humanism and a phenomenological existentialist philosophy provide a framework for this comprehension of trajectory?

Sorensen: Through a “renewable marriage” contract, with “separation of assets.”

Jacobsen: Thank you, Christian, pleasure!

Sorensen: You are welcome Scott, cheers!


In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at


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