Essences

Alternate uses: see essence (disambiguation).

In philosophy, essence is the attribute (or set of attributes) that make an object or substance what it fundamentally is. In grammar, it is a subject's necessary predicate. The notion of essence has acquired many slightly but importantly different shades of meaning throughout the history of philosophy; most of them derive from its use in Aristotle and its evolution within the scholastic tradition.

Essence in this sense is contrasted with accident: essential properties are properties that a substance has necessarily; accidental properties are those that it has contingently, those which the substance could have existed without having. Thus, for example, the high value of gold in the jewelry market is an accident of gold: if humans did not exist, or did not make jewelry, or found gold ugly, then gold would not have a high value in the jewelry market, but it would still be gold. Being metallic, on the other hand, is an essential property of gold: any substance that were non-metallic, whatever it might be, would not be gold.

Based on such considerations, essence was a key notion of alchemy (cf. quintessence).

In the modern period, some philosophers—such as George Santayana—have kept the vocabulary of essences but have abolished the distinction between essence and accidents. For Santayana, the essence of a being is simply everything about it, independent of the question of existence. Essence is what-ness as distinct from that-ness.

Existentialism is founded on Jean-Paul Sartre's statement that "existence precedes essence." In as much as "essence" is a cornerstone of all metaphysical philosophy and the grounding of Rationalism, Sartre's statement was a refutation of the philosophical system that had come before him (and, in particular, that of Husserl, Hegel, and Heidegger). Instead of "is-ness" generating "actuality," he argued that existence and actuality come first, and the essence is derived afterward. "Essence," in metaphysics, is often synonymous with the soul, and some existentialists argue that individuals gain their souls and spirits after they exist, that they develop their souls and spirits during their lifetimes. For Kierkegaard, however, the emphasis was upon essence as "nature." For him, there is no such thing as "human nature" that determines how a human will behave or what a human will be. First, he or she exists, and then comes attribute. Jean-Paul Sartre's more materialist and skeptical existentialism furthered this existentialist tenet by flatly refuting any metaphysical essence, any soul, and arguing instead that there is merely existence, with attributes as essence.

Thus, in existentialist discourse, essence can refer to physical aspect or attribute, to the ongoing being of a person (the character or internally determined goals), or to the infinite inbound within the human (which can be lost, can atrophy, or can be developed into an equal part with the finite), depending upon the type of existentialist discourse.

In contrast to Idealism and Aristotle-derived philosophies that argue for an essence before all actuality or existence, materialism rejects essence altogether. Karl Marx was, along with Kierkegaard, a follower of Hegel's, and he, too, developed a philosophy in reaction to his master. In his dialectical materialism, the zeitgeist of Hegel (an overriding essence) is replaced by a purely deterministic set of material clashes. Marxist philosophy and economic analysis, therefore, is wholly anti-essentialist. There is no "trans-historical" anything, in Marxist thought. Historical moments determine utterly the self. There is no universal human nature, no essence, and no universal essence of objects, either.

Buddhism

Within the Madhyamika school of Mahayana Buddhism, Candrakirti identifies the self as being:

an essence of things that does not depend on others; it is an intrinsic nature. The non-existence of that is selflessness.

-- Bodhisattvayogacaryācatuḥśatakaṭikā 256.1.7

Indeed the concept of Buddhist Emptiness, is the strong assertion that all phenomena are empty of any essence - demonstrating that anti-essentialism lies at the very root of Buddhist praxis. Therefore, within this school it is the innate belief in essence that is considered to be a cognitive obscuration which serves to cause all suffering. However, the school also rejects the tenets of Idealism and Materialism; instead, the ideas of truth or existence, along with any assertions that depend upon them are limited to their function within the contexts and conventions that assert them, akin to Relativism or Pragmatism. For them, replacement paradoxes such as Ship of Theseus are answered by stating that the Ship of Thesesus remains so (within the conventions that assert it) until it ceases to function as the Ship of Theseus.

Essentiast

Essentiast Thinking, developed by the post-modern philosopher Anastasia, deals with Essence as the pure spirit of action, or emotion, specifically one of great passion. Essentiast thinking believes that one must experience Essence in creative ways, such as through self-expression.

See also

• Accident
• Substance
• Modal logic