QOTD IV!! 884: Who should be next QOTD master and why, or should it die?

[sylveonzoroark]

idk

[Dr. Tarrasque]

Because I will it.

[Nightmare]

why

she's tsun

[Slade]

Justice, vengeance & pain

[Zak Something]

[Renne]

because you touch yourself at night

[Ϲharlie]

Because there is no tomorrow

THERE IS NO TOMORROW!

Edited April 5, 2016 by Starman

[Chen]

¯\_(ツ)_/¯

[Knight Falchion]

That's a good question. I'll get back to you on that.

[Original Alear]

she's tsun

phew

[Karasz]

[maybe]

yes

[Dijon Mustard]

ain't nothin' but a heartache, ain't nothin' but a mistake

[Jiac]

z

[Integrity]

ain't nothin' but a heartache, ain't nothin' but a mistake

goddamn

[Fleece]

I'll tell you someday maybe.

[Esme]

'cause I thought it'd be funny LOL

[Parrhesia]

A central proposition of Existentialism is that existence precedes essence, which means that the most important consideration for individuals is that they are individuals—independently acting and responsible, conscious beings ("existence")—rather than what labels, roles, stereotypes, definitions, or other preconceived categories the individuals fit ("essence"). The actual life of the individuals is what constitutes what could be called their "true essence" instead of there being an arbitrarily attributed essence others use to define them. Thus, human beings, through their own consciousness, create their own values and determine a meaning to their life.[22] Although it was Sartre who explicitly coined the phrase, similar notions can be found in the thought of existentialist philosophers such as Heidegger, and Kierkegaard:

"The subjective thinker’s form, the form of his communication, is his style. His form must be just as manifold as are the opposites that he holds together. The systematic eins, zwei, drei is an abstract form that also must inevitably run into trouble whenever it is to be applied to the concrete. To the same degree as the subjective thinker is concrete, to the same degree his form must also be concretely dialectical. But just as he himself is not a poet, not an ethicist, not a dialectician, so also his form is none of these directly. His form must first and last be related to existence, and in this regard he must have at his disposal the poetic, the ethical, the dialectical, the religious. Subordinate character, setting, etc., which belong to the well balanced character of the esthetic production, are in themselves breadth; the subjective thinker has only one setting—existence—and has nothing to do with localities and such things. The setting is not the fairyland of the imagination, where poetry produces consummation, nor is the setting laid in England, and historical accuracy is not a concern. The setting is inwardness in existing as a human being; the concretion is the relation of the existence-categories to one another. Historical accuracy and historical actuality are breadth." Søren Kierkegaard (Concluding Postscript, Hong p. 357–358)

As Sartre writes in his work Existentialism is a Humanism: "... man first of all exists, encounters himself, surges up in the world—and defines himself afterwards." Of course, the more positive, therapeutic aspect of this is also implied: A person can choose to act in a different way, and to be a good person instead of a cruel person. Here it is also clear that since humans can choose to be either cruel or good, they are, in fact, neither of these things essentially.[23]

The notion of the Absurd contains the idea that there is no meaning in the world beyond what meaning we give it. This meaninglessness also encompasses the amorality or "unfairness" of the world. This contrasts with the notion that "bad things don't happen to good people"; to the world, metaphorically speaking, there is no such thing as a good person or a bad person; what happens happens, and it may just as well happen to a "good" person as to a "bad" person.[24]

Because of the world's absurdity, at any point in time, anything can happen to anyone, and a tragic event could plummet someone into direct confrontation with the Absurd. The notion of the Absurd has been prominent in literature throughout history. Many of the literary works of Søren Kierkegaard, Samuel Beckett, Franz Kafka, Fyodor Dostoyevsky, Eugène Ionesco, Miguel de Unamuno, Luigi Pirandello,[25][26][27][28] Jean-Paul Sartre, Joseph Heller and Albert Camus contain descriptions of people who encounter the absurdity of the world.

However, to disregard one's facticity when, in the continual process of self-making, one projects oneself into the future, that would be to put oneself in denial of oneself, and would thus be inauthentic. In other words, the origin of one's projection must still be one's facticity, though in the mode of not being it (essentially). Another aspect of facticity is that it entails angst, both in the sense that freedom "produces" angst when limited by facticity, and in the sense that the lack of the possibility of having facticity to "step in" for one to take responsibility for something one has done also produces angst.

Another aspect of existential freedom is that one can change one's values. Thus, one is responsible for one's values, regardless of society's values. The focus on freedom in existentialism is related to the limits of the responsibility one bears as a result of one's freedom: the relationship between freedom and responsibility is one of interdependency, and a clarification of freedom also clarifies that for which one is responsible.[32][33]

The Other (when written with a capital "O") is a concept more properly belonging to phenomenology and its account of intersubjectivity. However, the concept has seen widespread use in existentialist writings, and the conclusions drawn from it differ slightly from the phenomenological accounts. The experience of the Other is the experience of another free subject who inhabits the same world as a person does. In its most basic form, it is this experience of the Other that constitutes intersubjectivity and objectivity. To clarify, when one experiences someone else, and this Other person experiences the world (the same world that a person experiences)--only from "over there"—the world itself is constituted as objective in that it is something that is "there" as identical for both of the subjects; a person experiences the other person as experiencing the same things. This experience of the Other's look is what is termed the Look (sometimes the Gaze).[35]

Edited April 6, 2016 by Parrhesia

[Specta]

i do what i want

[Integrity]

A central proposition of Existentialism is that existence precedes essence, which means that the most important consideration for individuals is that they are individuals—independently acting and responsible, conscious beings ("existence")—rather than what labels, roles, stereotypes, definitions, or other preconceived categories the individuals fit ("essence"). The actual life of the individuals is what constitutes what could be called their "true essence" instead of there being an arbitrarily attributed essence others use to define them. Thus, human beings, through their own consciousness, create their own values and determine a meaning to their life.[22] Although it was Sartre who explicitly coined the phrase, similar notions can be found in the thought of existentialist philosophers such as Heidegger, and Kierkegaard:

"The subjective thinker’s form, the form of his communication, is his style. His form must be just as manifold as are the opposites that he holds together. The systematic eins, zwei, drei is an abstract form that also must inevitably run into trouble whenever it is to be applied to the concrete. To the same degree as the subjective thinker is concrete, to the same degree his form must also be concretely dialectical. But just as he himself is not a poet, not an ethicist, not a dialectician, so also his form is none of these directly. His form must first and last be related to existence, and in this regard he must have at his disposal the poetic, the ethical, the dialectical, the religious. Subordinate character, setting, etc., which belong to the well balanced character of the esthetic production, are in themselves breadth; the subjective thinker has only one setting—existence—and has nothing to do with localities and such things. The setting is not the fairyland of the imagination, where poetry produces consummation, nor is the setting laid in England, and historical accuracy is not a concern. The setting is inwardness in existing as a human being; the concretion is the relation of the existence-categories to one another. Historical accuracy and historical actuality are breadth." Søren Kierkegaard (Concluding Postscript, Hong p. 357–358)

As Sartre writes in his work Existentialism is a Humanism: "... man first of all exists, encounters himself, surges up in the world—and defines himself afterwards." Of course, the more positive, therapeutic aspect of this is also implied: A person can choose to act in a different way, and to be a good person instead of a cruel person. Here it is also clear that since humans can choose to be either cruel or good, they are, in fact, neither of these things essentially.[23]

The notion of the Absurd contains the idea that there is no meaning in the world beyond what meaning we give it. This meaninglessness also encompasses the amorality or "unfairness" of the world. This contrasts with the notion that "bad things don't happen to good people"; to the world, metaphorically speaking, there is no such thing as a good person or a bad person; what happens happens, and it may just as well happen to a "good" person as to a "bad" person.[24]

Because of the world's absurdity, at any point in time, anything can happen to anyone, and a tragic event could plummet someone into direct confrontation with the Absurd. The notion of the Absurd has been prominent in literature throughout history. Many of the literary works of Søren Kierkegaard, Samuel Beckett, Franz Kafka, Fyodor Dostoyevsky, Eugène Ionesco, Miguel de Unamuno, Luigi Pirandello,[25][26][27][28] Jean-Paul Sartre, Joseph Heller and Albert Camus contain descriptions of people who encounter the absurdity of the world.

However, to disregard one's facticity when, in the continual process of self-making, one projects oneself into the future, that would be to put oneself in denial of oneself, and would thus be inauthentic. In other words, the origin of one's projection must still be one's facticity, though in the mode of not being it (essentially). Another aspect of facticity is that it entails angst, both in the sense that freedom "produces" angst when limited by facticity, and in the sense that the lack of the possibility of having facticity to "step in" for one to take responsibility for something one has done also produces angst.

Another aspect of existential freedom is that one can change one's values. Thus, one is responsible for one's values, regardless of society's values. The focus on freedom in existentialism is related to the limits of the responsibility one bears as a result of one's freedom: the relationship between freedom and responsibility is one of interdependency, and a clarification of freedom also clarifies that for which one is responsible.[32][33]

The Other (when written with a capital "O") is a concept more properly belonging to phenomenology and its account of intersubjectivity. However, the concept has seen widespread use in existentialist writings, and the conclusions drawn from it differ slightly from the phenomenological accounts. The experience of the Other is the experience of another free subject who inhabits the same world as a person does. In its most basic form, it is this experience of the Other that constitutes intersubjectivity and objectivity. To clarify, when one experiences someone else, and this Other person experiences the world (the same world that a person experiences)--only from "over there"—the world itself is constituted as objective in that it is something that is "there" as identical for both of the subjects; a person experiences the other person as experiencing the same things. This experience of the Other's look is what is termed the Look (sometimes the Gaze).[35]

agreed

[Freohr Datia]

[spoiler=HUGE QOTD ANSWER but in small font~!]A central proposition of Existentialism is that existence precedes essence, which means that the most important consideration for individuals is that they are individuals—independently acting and responsible, conscious beings ("existence")—rather than what labels, roles, stereotypes, definitions, or other preconceived categories the individuals fit ("essence"). The actual life of the individuals is what constitutes what could be called their "true essence" instead of there being an arbitrarily attributed essence others use to define them. Thus, human beings, through their own consciousness, create their own values and determine a meaning to their life.[22] Although it was Sartre who explicitly coined the phrase, similar notions can be found in the thought of existentialist philosophers such as Heidegger, and Kierkegaard:

"The subjective thinker’s form, the form of his communication, is his style. His form must be just as manifold as are the opposites that he holds together. The systematic eins, zwei, drei is an abstract form that also must inevitably run into trouble whenever it is to be applied to the concrete. To the same degree as the subjective thinker is concrete, to the same degree his form must also be concretely dialectical. But just as he himself is not a poet, not an ethicist, not a dialectician, so also his form is none of these directly. His form must first and last be related to existence, and in this regard he must have at his disposal the poetic, the ethical, the dialectical, the religious. Subordinate character, setting, etc., which belong to the well balanced character of the esthetic production, are in themselves breadth; the subjective thinker has only one setting—existence—and has nothing to do with localities and such things. The setting is not the fairyland of the imagination, where poetry produces consummation, nor is the setting laid in England, and historical accuracy is not a concern. The setting is inwardness in existing as a human being; the concretion is the relation of the existence-categories to one another. Historical accuracy and historical actuality are breadth." Søren Kierkegaard (Concluding Postscript, Hong p. 357–358)

As Sartre writes in his work Existentialism is a Humanism: "... man first of all exists, encounters himself, surges up in the world—and defines himself afterwards." Of course, the more positive, therapeutic aspect of this is also implied: A person can choose to act in a different way, and to be a good person instead of a cruel person. Here it is also clear that since humans can choose to be either cruel or good, they are, in fact, neither of these things essentially.[23]

The notion of the Absurd contains the idea that there is no meaning in the world beyond what meaning we give it. This meaninglessness also encompasses the amorality or "unfairness" of the world. This contrasts with the notion that "bad things don't happen to good people"; to the world, metaphorically speaking, there is no such thing as a good person or a bad person; what happens happens, and it may just as well happen to a "good" person as to a "bad" person.[24]

Because of the world's absurdity, at any point in time, anything can happen to anyone, and a tragic event could plummet someone into direct confrontation with the Absurd. The notion of the Absurd has been prominent in literature throughout history. Many of the literary works of Søren Kierkegaard, Samuel Beckett, Franz Kafka, Fyodor Dostoyevsky, Eugène Ionesco, Miguel de Unamuno, Luigi Pirandello,[25][26][27][28] Jean-Paul Sartre, Joseph Heller and Albert Camus contain descriptions of people who encounter the absurdity of the world.

However, to disregard one's facticity when, in the continual process of self-making, one projects oneself into the future, that would be to put oneself in denial of oneself, and would thus be inauthentic. In other words, the origin of one's projection must still be one's facticity, though in the mode of not being it (essentially). Another aspect of facticity is that it entails angst, both in the sense that freedom "produces" angst when limited by facticity, and in the sense that the lack of the possibility of having facticity to "step in" for one to take responsibility for something one has done also produces angst.

Another aspect of existential freedom is that one can change one's values. Thus, one is responsible for one's values, regardless of society's values. The focus on freedom in existentialism is related to the limits of the responsibility one bears as a result of one's freedom: the relationship between freedom and responsibility is one of interdependency, and a clarification of freedom also clarifies that for which one is responsible.[32][33]

The Other (when written with a capital "O") is a concept more properly belonging to phenomenology and its account of intersubjectivity. However, the concept has seen widespread use in existentialist writings, and the conclusions drawn from it differ slightly from the phenomenological accounts. The experience of the Other is the experience of another free subject who inhabits the same world as a person does. In its most basic form, it is this experience of the Other that constitutes intersubjectivity and objectivity. To clarify, when one experiences someone else, and this Other person experiences the world (the same world that a person experiences)--only from "over there"—the world itself is constituted as objective in that it is something that is "there" as identical for both of the subjects; a person experiences the other person as experiencing the same things. This experience of the Other's look is what is termed the Look (sometimes the Gaze).[35]

"oh cici~"

"what"

"his qotd answer"

"what was it"

"you haven't seen it yet?"

"i dunno"

"....... do you want me to read it to you?"

".... sure(?)"

[eclipse]

Never stop being amazing.

As for the answer. . .

[Kinumi]

zhoumi

[Integrity]

ain't nothin' but a heartache, ain't nothin' but a mistake

goddamn

QUESTION EIGHT HUNDRED AND FORTY-TWO: Do you play any MOBAs?

[Freohr Datia]

not meeee