19shows that the dead body could be counted as still a “who” / “he”, yet no-longer-being-there. If an entity could be a “who” without a “there”, then it contravenes the co-belonging of bodying forth and the “there” in the as-structure of Dasein’s bodily nature (Leiblichkeit) which is, in each case, my way of Being-there. This leads to the third challenge. As Heidegger indicates, despite the deceased no-longer-being-there, those who remain can still be with him. Thus the loss of the world does not deprive the deceased human of a relation with Daseins who are still in the world—though it is an asymmetrical one. It is then unclear how the animals’ being poor-in-the-worldis non-relational, whereas Dasein’s dead bodily being, the loss-of-the-world,still stays in an asymmetrical “Being-with” relation to those who are still Being-in-the-world

* Camus appears, at first sight, to endorse a similar moral relativism in The Outsider (L’Étranger), his novel published in 1942 with The Myth of Sisyphus and the play Caligula as a trilogy of the absurd. The protagonist Meursault admits the indifference of the world around him. Refusing to pretend that any events or objects in it have inherent value or disvalue, he constantly describes them as bare, brute occurrences and items without emotional significance—as in the novel’s well-known opening lines: ‘Mother died today. Or maybe yesterday. I don’t know. I had a telegram from the home: “Mother passed away. Funeral tomorrow. Yours sincerely.” That doesn’t mean anything. It may have been (p. 287) yesterday’ ([1942] 1982: 9). Meursault is often morally neutral about events that we might expect to arouse his moral repugnance or remorse. He shoots an Arab man whom he perceives to have been threatening him and his friends, committing the murder apparently without motive: his only explanation is that he did it because of the glare and heat of the sun. He then fires four more times at the dead body; after all, this does not have the intrinsic meaning of desecrating the corpse, for no intrinsic meanings exist.

https://books.google.lt/books?id=GEgaBwAAQBAJ&pg=PA82&lpg=PA82&dq=existentialism+%22dead+body%22&source=bl&ots=2JBOSMUWEX&sig=ACfU3U0PmLtuUVYEks_hTlVIgohQVqTy-g&hl=en&sa=X&ved=2ahUKEwiP1fCYs4zqAhXGMZoKHRqjBJAQ6AEwB3oECAQQAQ#v=onepage&q=existentialism%20%22dead%20body%22&f=false

* Quite remarkably, Husserl himself devised this extension of empathy, and even indicated the possibility of empathy with a dead body, a corpse whose remains are constituted just of bones: "Ideally," he wrote in Appendix 25 of Die Grund Problem der Phaenomenologie, "the human experiences of one hundred thousand years ago have an intersubjective value, even in relation to us and even if any form of direct relationship with us is missing. But it is, in theory, possible. Yet, an empty possibility is not sufficient; there have to be real possibilities. This need to be more precisely determined."

https://books.google.lt/books?id=XmZxj84kdV0C&pg=PA303&lpg=PA303&dq=existentialism+%22dead+body%22&source=bl&ots=Q4Uhg9R9V0&sig=ACfU3U1zQN2Oj-ze_lEomQFVjUqqNI9yEQ&hl=en&sa=X&ved=2ahUKEwiP1fCYs4zqAhXGMZoKHRqjBJAQ6AEwAnoECAYQAQ#v=onepage&q=existentialism%20%22dead%20body%22&f=false

https://books.google.lt/books?id=Qk7LRRIygTEC&pg=PA88&lpg=PA88&dq=existentialism+%22dead+body%22&source=bl&ots=F5Dy6pl4RV&sig=ACfU3U27i5_CgtgibKxnaMbZgj_HHLpz8w&hl=en&sa=X&ved=2ahUKEwiP1fCYs4zqAhXGMZoKHRqjBJAQ6AEwAXoECAkQAQ#v=onepage&q=existentialism%20%22dead%20body%22&f=false

[[https://www.researchgate.net/publication/282525555_The_Impact_of_Existentialism_in_Shakespeare%27s_Hamlet | Amir Hosain. The Impact of Existentialism in Shakespeare’s Hamlet. February 2015]]

* "to live is to be dying and to be born again. The person that I am today, my self today, buries my self of yesterday, just as my self of tomorrow will bury today's self. The soul is a cemetery wherein lie all our selves that desisted, all those that we were. But we are left with the consolation of dreaming that when our final self arrives, the one in death, all those that we were, angels of our infancy and yuoth, will hasten to come round our bed to console us in our last solitude" (VII, 827)

* Small wonder, then, that Maurice Natanson, in his study of Sartre’s ontology, asserts that Existentialism can no longer be defined: "Existentialism" today refers to faddism, decaden-tism, morbidity, the "philosophy of the graveyard"; to words like fear, dread, anxiety, anguish, suffering, aloneness, death; to novelists such as Jean-Paul Sartre, Dostoievski, Camus, Kafka; to philosophers like Kierke­gaard, Heidegger, Marcel, Jaspers, and Sartre — and because it refers to, and is concerned with, all of these ideas and persons, existentialism has lost any clearer meaning it may have originally possessed. Because it has so many definitions, it can no longer be defined. Existentialism has come to mean so many things to so many different people that it no longer means anything at all

* Kierkegaard's surname means "churchyard" in Danish (with all the familiar connotations of "graveyard".

[[https://en.wikipedia.org/wiki/The_Graveyard_Book | Neil Gaiman, The Graveyard Book]]

[[https://medium.com/the-quintessence-of-dust/finding-kierkegaard-b2b56e43c92e | Finding Kierkegaard]]

* Sartre died on 15 April 1980 in Paris from edema of the lung. He had not wanted to be buried at Père-Lachaise Cemetery between his mother and stepfather, so it was arranged that he be buried at Montparnasse Cemetery. At his funeral on Saturday, 19 April, 50,000 Parisians descended onto boulevard du Montparnasse to accompany Sartre's cortege.[91][92] The funeral started at "the hospital at 2:00 p.m., then filed through the fourteenth arrondissement, past all Sartre's haunts, and entered the cemetery through the gate on the Boulevard Edgar Quinet". Sartre was initially buried in a temporary grave to the left of the cemetery gate.[93] Four days later the body was disinterred for cremation at Père-Lachaise Cemetery, and his ashes were reburied at the permanent site in Montparnasse Cemetery, to the right of the cemetery gate.

* the Catacombs. In 1786 the cemetery of Les Halles was deemed unsanitary, so the bones of the less than famous were brought to Montparnasse and placed underground. It's a fascinating and chilling place, and as well, it was used by the French Resistance during the Occupation. And to hide this fact, the resistance fighters engraved at the entrance the phrase "Arrete-

* p.306-307. All that history condensed into a small wooden box, making its final journey through *his* Paris, past *his* cafes and restaurants, to the Montparnasse Cemetery. The vast crowd following the hearse merged with the vast crowd already gathered in and around the cemetery. They lined the walls, stood on graves and gravestones, pressing and surging to glimpse the end of an era. One man was accidentally pushed into the hole reserved for Sartre, others were injured in the general crush. Police and undertakers struggled to make room for the coffin and the chief mourners to emerge from the hearse. 'Atheism is a cruel, long-term business: I believe I have gone through it to the end' (Words, p.157) There were no religious words or gestures as they lowered the devout non-believer into the ground. There was, in fact, no ceremony or speech of any kind. Sartre was making the point that there was nothing to say, emphasizing the existential truth that one's own death is not something one can experience, but rather the limit of all experience. 'Death is no *my* possibility' (Being and Nothingness, p.568). Or to put it another way, life has no outside. His death was a major event for the thousands gathered, but for him it was an absolute non-event, and therefore it would have been absurd to utter incantations of any kind over his already rotting corpse. It is the irony of Sartrean ironies that a man utterly convinced that death is the end spent so much of his life striving to immortalize himself as a writer, as though he would somehow be present to enjoy his immortality. He became aware of this irony, this absurdity, but every person has to have some sort of goal in life. At least he could enjoy, while alive, the idea that he would be immortal. 'It is absurd that we are born; it is absurd that we die' (Being and Nothingness, p.567), but the real existential problem, as Sartre well knew, is how we occupy ourselves in between. A chair was found for de Beauvoir who was too grief stricken to stand. The crowd made just enough room for her to sit at his graveside; a small, forlorn figure devastated by Valium and inconsolable sorrow. As cameras clicked incessantly the other women tended her, kept a gentle hold on her, as though fearful she might try to follow him, her beloved other half, into his grave. "His death does separate us. My death will not bring us together again. This is how things are. It is in itself splendid that we were able to live our lives in harmony for so long." (Adieux: A Farewell to Sartre, p.127) Sartre's body was exhumed a few days later for cremation at the Pere Lachaise Cemetery. It was his express wish not to be buried at Pere Lachaise between his mother and Mancy. His ashes were returned to the grave at Montparnasse, a popular site of pilgrimage to this day.

Everything began to spin and I found myself sitting on the ground: I laughed so hard I cried.

* Sartre:

[+Egzistencialistų požiūris į savo ir kitų palaikus+]

* Franz Kafka

were conscripted; in Paris there were Jean Genet, André Gide, André Malraux, and the expatriate Samuel Beckett; the Norwegian Knut Hamsun and the Romanian Eugene Ionesco belong to the club; artists such as Alberto Giacometti and even Abstract Expressionists such as Jackson Pollock, Arshile Gorky, and Willem de Kooning, and filmmakers such as Jean-Luc Godard and Ingmar Bergman

* Søren Kierkegaard and Friedrich Nietzsche

* Iš konferencijoje perskaitytų pranešimų bus atrenkami geriausi leidiniui „Egzistencializmo fenomeno interpretacijos“, kurį numatoma išleisti 2021 metais.