JASPERS
(1883 1969)
EXISTENTIALISM
Karl Jaspers was born
in Oldenburg, Germany. His father was a
lawyer and banker. He studied law at the
universities of Heidelberg and Munich and then medicine at Berlin and Göttingen. He gained his medical doctorate from
Heidelberg in 1909, specializing in psychiatry, and his Habilitation in psychology in 1913. He became professor of psychology at Heidelberg in 1916, but having
transferred his interests to existential issues was appointed to a
professorship in philosophy there in 1921. He was not permitted to teach from 1937 onwards (his wife was Jewish)
but he was reappointed at the end of the war. In 1948 he took up a post at Basel University in Switzerland.
PHILOSOPHY OF MAN/ METAPHYSICS/ RELIGIOUS PHILOSOPHY
[1] [See his three volume Philosophy for the most comprehensive presentation of his thought.] Jaspers employed the phenomenological method but rejected attempts to develop philosophy as a 'rigorous science' [a]. Philosophy has to be lived;
philosophy, he said, does not cognise objects but elucidates, makes actual the
being of the thinker. He starts by
analysing and describing 'first person' experiences, that is, sensibilia, all
kinds of intuitions, feelings, and emotional states such as anxiety, love,
despair. However, to achieve a deeper
analysis he makes use of a number of key concepts. Firstly he distinguishes between Existenz and Dasein. These modes are interdependent. Dasein relates to man's existence in
time as revealed through perception and knowing. But this does not address the 'real' self or
origin (Ursprung) which for Jaspers
possesses Existenz. This refers to
man's eternal 'inner' nature, the 'transcendental ego', through and in which he
experiences authenticity, freedom, and value, as well as his loneliness, and
through which he realizes his possibilities. In these possibilities and choices the
self is inexhaustible and thus not
analysable in scientific terms. Thus the real self cannot be grasped
through the theoretical concepts employed to discover Dasein; it is accessible only through lived experience [b].
In the course of such experience man runs up against paradoxes
or conflicts relating to freedom and dependence, good and evil, true opposed to
false. In such circumstances he
encounters Existenz as a 'boundary'. Chance, suffering, guilt and death are
therefore called 'boundary situations' (Grenzsituationen). These Jaspers sees as sources of anxiety
which man experiences existentially and which characterize his 'alienation'
from a world in a state of continuous temporal and spatial flux. But at the same time he regards anxiety and
the feeling of loneliness as sources for hope; for awareness of this condition
can produce a sense of urgency and can give man courage to live authentically
and with integrity now, in the present moment. Despair can therefore be transformed into hope. Jaspers also introduced a second 'boundary' concept 'Transcendence', which arises from our encounter with the
more specific paradoxes and antinomies engendered by scientific thinking when
it seeks to describe or explain our empirical selves, our existence, and the
world as a totality. In reflecting on our sense of
freedom we become aware both of our finitude and our grounding in an ultimate
'horizon' or dependence on a power which the world points to as a 'beyond'.
In his later writing [Reason and Existenz and Existenz-Philosophy]
Jaspers became concerned with what he saw as the limitations of the concept of Existenz, believing it to characterize a
'centre of action' but which tends to become isolated from the world. Accordingly he related it to his central concept of the 'Encompassing' (das
Umgreifende) which allows for the interdependence of selves,
intersubjectivity. He distinguishes
three modes of perspectives of the Encompassing. (1) The empirical world, the world of our
everyday experience: this offers us some
understanding of the ultimate and unlimited Encompassing of Being-as-such; (2) Existenz within ourselves. We are, as it were,
the Encompassing in so far as it is Being-as-it-is-for-us part of our
consciousness; (3) The Encompassing can be considered as the totality of Being itself of which each of us is a
part. Thus we can say that the
Encompassing in general is to be understood as the totality of the world as
'object' and of our ourselves as 'subjective egos' in it. Existenz and Transcendence are thus
inseparably interlinked, interdependent by virtue of their being established in
the concept of the Encompassing [c].
[2] The faculty which allows us to point
towards Transcendence (the world here being considered as a
totality) and authentic
existence is Reason (Vernunft) as
against understanding (Verstand),
which Jaspers regards as analytical, as separating or fragmenting our
comprehension of the world (and thus far
is deemed to be 'nihilistic'). He
nevertheless accords a positive role to science as grasped through the
understanding in that it is undogmatic and grounded in experience. However, he
stresses that the
Encompassing, or Being as such, which he comes to regard as pointing to God,
cannot in its essence be grasped conceptually through Verstand or Vernunft. The role of philosophy as metaphysics then is
to help us to interpret all the 'signs' or cyphers (symbols) which we
encounter everywhere in nature, art, myths, theological dogmas, philosophical
systems, and in our reflections on life and death and which he regards
analogously as the language of God though he rejects standard proofs for God's existence [a]. And although there is no progression towards a final, eternally
valid ultimate system, or a completely reliable methodology of interpretation
(for Jaspers there is no progress in the history of philosophy), our
investigations of our relationship to the world through psychology,
epistemology and ethics can illuminate the Encompassing as transcendent
towards which we are thereby open. This openness to transcendence
and to God (as Being but not as moral law), and our striving to overcome
our finitude to reach for the infinite all this constitutes what Jaspers calls 'philosophische Glaube' (belief/ faith). (And implicit is our acknowledgement of our
freedom to choose, which is valuable in
itself and is to be respected.) However, personal commitment,
the 'leap of faith' cannot in the last analysis be justified rationally [see Philosophical Faith] [b].
KNOWLEDGE
[3] Jaspers' account of knowledge must be
understood in the context of his view that
philosophy has to be 'lived'. In so far as one's first person experiences revealed phenomenologically
can be compared to those of other 'selves' they do provide a basis for
verification and knowledge. But
he accepts that such knowledge is uncertain though it has to be admitted that
natural science cannot provide certainty either, because it takes no account of
the observer and is grounded in unexamined or incomplete assumptions. Complete knowledge of the world by the transcendental self,
characterized by intentionality, requires not only scientific and phenomenological methods but also the
recognition that the world points beyond itself [see sec. 2] [a].
ETHICS
[4] As already implied, Jaspers' existential
philosophy has an ethical dimension, and central to this is his concept of
freedom. Our recognition
of personal freedom to choose not only illuminates Existenz but also is the basis of spontaneous action; and in action we are aware of our 'self' and the values associated with it. However, our freedom is not absolute in so far as our perception
of the world and our actions are limited by our 'historicity' [a]. Nevertheless we must make choices within
these limitations. This gives rise to
our experience of guilt because we are always aware of a conflict between the
demands of our authentic existential possibilities and extraneous
considerations; and we also recognise that whatever choice we make in a
particular situation binds us to a corresponding set of consequent
choices. We cannot avoid this
guilt. Jaspers rejects any external absolute standards which might remove from us the burden of choice. Rather we must accept it, and it is in so
doing that we can be said to be responsible. Recognition that we may not realize our authentic possibilities or that
we have run up against the limits of thought brings about our experiences of
anguish or fear of the consequences of choice. For Jaspers there are a number of ways we can respond to this. We can, for example, ignore the 'abyss'
before us. Or we can dismiss the
problems as meaningless. But ideally we should accept the
challenge of the experience of anguish and summon up the courage to act
authentically so as to realize our full potential as Existenz [b].
Ethics for Jaspers thus clearly has a
central place in his existential philosophy in so far as in choosing and acting, in
realizing value we are engaged in the process of 'self-disclosure'. But he stresses that ethics is not just a matter of self-regulation of
individuals in a community. Both that I 'am' and my
self-disclosure depend on my being reflected in other selves or
existences. I can be free only to the
extent that I have a view to achieving such a relationship [c] Jaspers talks of the 'loving-strife' of
communication. But by this he means more
than just friendship or professional relationships. True existential communion is 'ineffable',
transcending space and time. This is of
course an ideal; we cannot escape our finitude and the inevitability of
death. But it is in the conflict between
endless striving to pass beyond the limits of our existence that we
discover such transcendence.
CRITICAL SUMMARY
Despite his opaque style
and the repetitiousness of much of his writing, Jaspers has made a significant
contribution to existential philosophy underpinned by a phenomenological
methodology, and moderated by reason (in contrast to more extreme irrational
varieties), but yet placed within a religious framework. He is important for his emphasis on
commitment, authenticity, and freedom (albeit limited by the historical
dimension) as central to his ethics; for his original concept of the
'encompassing' in its various manifestations; and also for his sceptical
attitude to the epistemological claims of science. Nevertheless, a criticism often made is that
his philosophy is an attempt to talk about what he himself said lies beyond the
boundaries of Transcendence and Existenz. Many commentators are not convinced by his
appeal to 'ciphers' and analogy (which, it may be remembered, is characteristic
of many medieval and Renaissance philosophers).
Jaspers: Philosophie (1932) (Philosophy,
trans. E. B. Ashton), 3 volumes; Vernunft
und Existenz (1935) (Reason and Existenz [sic], trans. W.
Earle ); Existenzphilosophie (1938) (Philosophy of Existence, trans. R. F.
Grabau); Der Philosophische Glaube (1948) (Philosophical Faith
trans. as The Perennial Scope of Philosophy by R. Manheim).
Studies
A. M. Olson, Transcendence and Hermeneutics: An Interpretation of the Philosophy of Karl
Jaspers.
O. O. Schrag, Existence,
Existenz and Transcendence: An
Introduction to the Philosophy of Karl Jaspers.
C. T.
Wallraff, Karl Jaspers: An
Introduction to his Philosophy.
Collection of
essays
P. A. Schilpp (ed.), The
Philosophy of Karl Jaspers.
CONNECTIONS
Jaspers