“What do we mean by saying that existence precedes essence? We mean that man first of all exists, encounters himself, surges up in the world – and defines himself afterwards.”

— Jean Paul Sartre

Source: Existentialism Is a Humanism, lecture http://www.marxists.org/reference/archive/sartre/works/exist/sartre.htm (1946)
Context: What do we mean by saying that existence precedes essence? We mean that man first of all exists, encounters himself, surges up in the world – and defines himself afterwards. If man as the existentialist sees him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes of himself. Thus, there is no human nature, because there is no God to have a conception of it. Man simply is. Not that he is simply what he conceives himself to be, but he is what he wills, and as he conceives himself after already existing – as he wills to be after that leap towards existence. Man is nothing else but that which he makes of himself. That is the first principle of existentialism.

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Jean Paul Sartre 321

French existentialist philosopher, playwright, novelist, sc… 1905–1980

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“What do we mean by saying that existence precedes essence? We mean that man first of all exists, encounters himself, surges up in the world—and defines himself afterwards. If man as the existentialist see him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes of himself. Thus, there is no human nature, because there is no God to have a conception of himself. Man simply is.”

Jean Paul Sartre (1905–1980) French existentialist philosopher, playwright, novelist, screenwriter, political activist, biographer, and …

Source: Existentialism Is a Humanism (1946), p. 28

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“In a world, man must create his own essence: it is in throwing himself into the world, suffering there, struggling there, that he gradually defines himself.”

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“When we say there is a GOD, we mean that there is an intelligent designing cause of what we see in the world around us, and a being who was himself uncaused.”

Joseph Priestley book Institutes of Natural and Revealed Religion

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“What do we mean when we say that first of all we seek liberty?”

Learned Hand (1872–1961) American legal scholar, Court of Appeals judge

“The Spirit of Liberty” - speech at “I Am an American Day” ceremony, Central Park, New York City (21 May 1944).
Extra-judicial writings
Context: What do we mean when we say that first of all we seek liberty? I often wonder whether we do not rest our hopes too much upon constitutions, upon laws and upon courts. These are false hopes; believe me, these are false hopes. Liberty lies in the hearts of men and women; when it dies there, no constitution, no law, no court can save it; no constitution, no law, no court can even do much to help it… What is this liberty that must lie in the hearts of men and women? It is not the ruthless, the unbridled will; it is not the freedom to do as one likes. That is the denial of liberty and leads straight to its overthrow. A society in which men recognize no check on their freedom soon becomes a society where freedom is the possession of only a savage few — as we have learned to our sorrow.
What then is the spirit of liberty? I cannot define it; I can only tell you my own faith. The spirit of liberty is the spirit which is not too sure that it is right; the spirit of liberty is the spirit which seeks to understand the minds of other men and women; the spirit of liberty is the spirit which weighs their interests alongside its own without bias; the spirit of liberty remembers that not even a sparrow falls to earth unheeded; the spirit of liberty is the spirit of Him who, near two thousand years ago, taught mankind that lesson it has never learned, but has never quite forgotten; that there may be a kingdom where the least shall be heard and considered side by side with the greatest.

“We know that with the very first awakening of knowledge, man is confronted with two obvious facts:
The existence of the world in which he lives; and the existence of psychic life in himself.
Neither of these can he prove or disprove, but they are facts: they constitute reality for him.”

P. D. Ouspensky book Tertium Organum

Source: Tertium Organum (1912; 1922), Ch. I
Context: We know that with the very first awakening of knowledge, man is confronted with two obvious facts:
The existence of the world in which he lives; and the existence of psychic life in himself.
Neither of these can he prove or disprove, but they are facts: they constitute reality for him.
It is possible to meditate upon the mutual correlation of these two facts. It is possible to try to reduce them to one; that is, to regard the psychic or inner world as a part, reflection, or function of the world, or the world as a part, reflection, or function of that inner world. But such a procedure constitutes a departure from facts, and all such considerations of the world and of the self, to the ordinary non-philosophical mind, will not have the character of obviousness. On the contrary the sole obvious fact remains the antithesis of I and Not-I — our inner psychic life and the outer world.