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tracts. Some had been politically radical, some conservative, some religious, and some atheistic, but they shared a sense that self and society confronted a crisis that was all of the more severe for its common invisibility. Crucial dimensions of selfhood and social life were being ignored, and the necessity for self-artistic choice was being denied even whereas such selections had been made however coated over in what Sartre known as unhealthy faith. The common thread of the existentialist critiques of science and technology is that human existence has dimensions that can’t be scientifically or technologically grasped. In a technoscientific world, people are in peril of being imprisoned in an impoverished mode of residing that denies their deepest prospects. This situation calls for a deeper evaluation of the constructions of human expertise, and for the assertion of human freedom via new moral values and new tasks, or avant-garde art, or political motion, or religion; these all escape an everydayness that hides who human beings actually are or could be. Existentialism got here to prominence shortly after World War II as a philosophical and literary movement stressing individual human experience in a hostile or detached world and highlighting freedom of selection and personal responsibility. As a word, existentialism has roots within the Latin existere, which means to stand forth. Indeed existentialists argue that human beings stand out from other issues due to the best way people stand consciously and freely in relation with issues and with each other. Existentialists

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