存在主義在二次戰後曾廣受討論並興盛一時，此項哲學運動主要透過沙特的作品，於二十世紀四零年代達到顛峰。然而，「人的存在」這個基本問題，並非由沙特首創談論，在他以前已有許多思想先驅，像是齊克果、雅斯培、海德格等，這些思想家都曾探討「存在」概念並提出他們非傳統思維的看法，這才促使沙特式存在主義在二十世紀中的出現。本論文首先選擇齊克果和海德格作為代表，介紹他們的存在理論，導引讀者較為深入了解存在的意涵。齊克果一般被視為是存在主義之父，他揭露了近代存在的問題，並提出他個人基督教式的存在觀。而海德格是一位重要的思想家，他以形上角度切入探討存在。沙特則是最負盛名的作家，承接了許多先輩的思想，其中像是海德格與胡賽爾。沙特的學術背景加上他個人的經歷，使他提倡的存在主義成為無神主義，強調選擇、承諾與責任。

　　本篇論文的旨趣在於比較東西方的存在與人道概念。第一章介紹存在主義，第二章介紹齊克果與海德格的存在理論。第三章探討沙特式存在主義並討論最具代表性的作品「沒有出口」。此外，在本章最末也將討論沙特的「存在主義就是人道主義」此一觀念。第四章，吾嘗試用儒家「君子」來說明東方的存在精神，試釋君子的仁、義、智、勇、誠不但含蓋了西方的存在精神，且在倫理方面更為具體。吾並介紹中國先民的思想，以作為中國式的存在觀，而以儒家思想作為東方的人本主義。第五章為結論。

　Existentialism was a widely discussed term and enjoyed a brief period of popularity during the post-war era. This philosophical movement, mainly through the works of Sartre, reached its peak during the 1940s. However, Sartre was not the first to touch on this fundamental question of human existence. Before him there were individual thinkers who had unconventionally responded to this essential question and explored existentialist themes, thereby paving the way for Sartrean existentialism in the mid-twentieth century. Among the most well-known predecessors, Søren Kierkegaard, Karl Jasper, and Martin Heidegger are especially noted. Kierkegaard, who is often regarded as the father of this movement, revealed the problems of existence in modern times. Heidegger, on the other hand, is considered a great thinker who gave an ontological meaning to the definition of human existence. Sartre, as the most famous existentialist, indeed inherited many ideas from his predecessors. His personal experiences combined with his philosophical training eventually made his existential theory an atheistic humanism—stressing choice, commitment and responsibility.

　This thesis attempts to compare the central ideas behind the Western and Eastern concepts of human existence. The first chapter is an introduction to existentialism in general. In the second chapter, I will introduce Kierkegaardian and Heideggerian existential theories. In the third chapter, Sartrean existentialism is introduced with a theory-based discussion of his play No Exit. Sartre’s argument of “existentialism is a humanism” is also an important part of this discussion. In the fourth chapter, I will use the Confucian conception of Junzih to explain the Oriental spirit of human existence. Junzih is Confucius’ ideal man, whose virtues of ren, yi, jhih, yong, and cheng cover all the distinct traits of human existence proposed by existential thinkers. More importantly, the concept of junzih is sounder in comparison to existentialism with respect to ethics. I also introduce the ancient Chinese beliefs as Chinese quasi-existentialism and Confucianism as humanism. The last chapter is a conclusion of my findings.

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