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Sartre Philosophy
Comparing and contrasting heidegger and sartre
Objections to sartre
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Jean-Paul Sartre - Problems with the Notion of Bad Faith
In Being and Nothingness, Jean-Paul Sartre presents the notion of "bad
faith." Sartre is a source of some controversy, when considering this
concept the following questions arise. "Of what philosophical value is
this notion? Why should I attend to what one commentator rightly labels
Sartre's 'Teutonically metaphysical prose' (Stevenson, p. 253), in order
to drag out some meaning from a work so obviously influenced by Heidegger?
Is there anything to be gained from examining the philosophy of a thinker
who offers the statement 'human reality is what it is not and is not what
it is' as a grand philosophical truth claim about human ontology?" I
intend to contend that there is something of philosophical interest in the
notion of bad faith, primarily due to what Sartre is attempting to present
as being the constituents of human consciousness, and their relationship
to that which makes us human beings.
Jean-Paul Sartre is noted for his commitment to a radical view of human
freedom. His analysis of the human condition leads him to claim that,
since human beings do not possess an "essential nature" at birth, they
have to create their essence as individuals and they are "condemned to
freedom." As part of his investigation into "being-in-the-world, he
considers the notion of mauvaise foi or "bad faith", the denial of the
afore-mentioned freedom by its possessor. In this paper, I shall attempt
an investigation of the concept of bad faith, what it is, how it relates
to the rest of Sartre's phil...
... middle of paper ...
...ating Sartre's attitudes towards the constituents of human action, that which constitutes human being. Even though it may, in the final analysis, prove to be an unsatisfactory account of consciousness, it serves to illuminate some possible further lines of study, if only as a negative example.
Works Cited
Anderson, Thomas C. Sartre's Two Ethics: From Authenticity To Integral Humanism. Chicago & LaSalle, Illinois: Open Court, 1993.
Cumming, Robert Denoon, ed. The Philosophy Of Jean-Paul Sartre. New York: Vintage Books, 1965.
Oaklander, L. Nathan. Existentialist Philosophy: An Introduction. Englewood Cliffs, NJ: Prentice Hall, 1992.
Sartre, Jean-Paul. The Transcendence Of The Ego. New York: Hill & Wang, 1989.
Schlipp, Paul Arthur ed. The Philosophy Of Jean-Paul Sartre. The Library of Living Philosophers Vol. XVI, La Salle, Ill: Open Court 1981.
...e all the evil things they have done. When he goes to Victor's coffin, the creature does the opposite of what a evil being would do. He grieves over Victor despite all the horrible things the creature has done to Victor. The creature even feels guilt over the innocent people he has killed and the torment he put his creator through. Despite Victor's actions leading the creature to commit evil deeds, the creature finds in himself to feel regret in the end.
Cahn, Steven M. and Peter Markie, Ethics: History, Theory and Contemporary Issues. 4th Edition. New York: Oxford University Press, 2009.
Characterization plays an important role when conveying how one’s personality can disintegrate by living in a restrictive society. Although Kat is slowly loosing her mind, in the story, she is portrayed as a confident woman who tries to strive for excellence. This can be seen when she wants to name the magazine “All the Rage”. She claims that “it’s a forties sounds” and that “forties is back” (311). However the board of directors, who were all men, did not approve. They actually “though it was too feminist, of all things” (311). This passage not only shows how gender opportunities is apparent in the society Kat lives in, but also shows the readers why Kat starts to loose her mind.
George Orwell’s “Shooting an Elephant” is a short story that not only shows cultural divides and how they affect our actions, but also how that cultural prejudice may also affect other parties, even if, in this story, that other party may only be an elephant. Orwell shows the play for power between the Burmese and the narrator, a white British police-officer. It shows the severe prejudice between the British who had claimed Burma, and the Burmese who held a deep resentment of the British occupation. Three messages, or three themes, from Orwell’s “Shooting an Elephant” are prejudice, cultural divide, and power.
feelings, he lets those that he loves die, and abandons his own creation. Even the creature couldn’t have committed
Victor’s relationship with the creature is one that is negatively affected by Victor’s anticipation. This is because Victor expects his creation to look beautiful. The reader can see this by examining the creature’s features. Victor gave his creation pearl white teeth and flowing black hair. However, upon first sight, Victor describes his monster as ugly using words like “horrid” and “hideous” and then he runs away from it. The reader can see how disappointed Victor is at the result of his work. “I had worked hard for nearly two years… [B]ut now that I had finished, the beauty of the dream vanished, and breathless horror and disgust filled my heart” (Shelley, 50). Shelley reveals to the reader the disappointment of Victor and how long he was looking forward to the birth of his creation, telling the reader that he got his hopes up. However, Victor fears the face of his creation and abandons it, negatively affecting their personal relationship. Because of this, the creature goes on a path of his own and later vows to take revenge on the human species. He kills some of Victor’s friends and family members. This not only affects his relationship with Victor, but Victor’s relationship with his friends and family. Victor’s anticipation of the creation of his creature negatively affects their personal relationship with each
A police officer in the British Raj, the supposedly 'unbreakable'; ruling force, was afraid. With his gun aimed at a elephant's head, he was faced with the decision to pull the trigger. That officer was George Orwell, and he writes about his experience in his short story, 'Shooting an Elephant';. To save face, he shrugged it off as his desire to 'avoid looking the fool'; (George Orwell, 283). In truth, the atmosphere of fear and pressure overwhelmed him. His inner struggle over the guilt of being involved in the subjugation of a people added to this strain, and he made a decision he would later regret enough to write this story.
Ultimately, though both philosophers have had a huge impact on the idea of human nature and the answering the questions of like “What does it mean to be a human? Is there really a human nature?” I may I may personally find Sartre more attractive at the end of the day, but like this paper hopefully showed, everyone has some ability to make their own choices, and with that in mind may have come up with a completely different opinion.
Wittgenstein, Ludwig; G. E. M. Anscombe, P.M.S. Hacker and Joachim Schulte (eds. and trans.). Philosophical Investigations. 4th edition, Oxford: Wiley-Blackwell, 2009. Print.
We choose, act, and take responsibility for everything, and thus we live, and exist. Life cannot be anything until it is lived, but each individual must make sense of it. The value of life is nothing else but the sense each person fashions into it. To argue that we are the victims of fate, of mysterious forces within us, of some grand passion, or heredity, is to be guilty of bad faith. Sartre says that we can overcome the adversity presented by our facticity, a term he designs to represent the external factors that we have no control over, such as the details of our birth, our race, and so on, by inserting nothingness into it.
In order to explicate Sartre’s notion of intersubjectivity I will follow the progression that Sartre takes in Being and Nothingness. I will first distinguish between “being-for-itself” and “being-for-others”. Second, I will provide an explication of the subject’s encounter with the Other as an object. Third, I will explain the significance of “the look”. Here I will show how the look provides the foundation for the self. I will also show how the look of the Other affects the subject’s freedom.
"Internet Encyclopedia of Philosophy." Beauvoir, Simone de []. N.p., n.d. Web. 28 Apr. 2014. .
...his creator. The creature has such a feeling of loneliness and abandonment that his sad feelings grow and mutate into feeling of revenge, anger, and hatred for Victor.
...have struggled with the nature of human beings, especially with the concept of “self”. What Plato called “soul, Descartes named the “mind”, while Hume used the term “self”. This self, often visible during hardships, is what one can be certain of, whose existence is undoubtable. Descartes’s “I think, therefore I am” concept of transcendental self with just the conscious mind is too simplistic to capture the whole of one’s self. Similarly, the empirical self’s idea of brain in charge of one’s self also shows a narrow perspective. Hume’s bundle theory seeks to provide the distinction by claiming that a self is merely a habitual way of discussing certain perceptions. Although the idea of self is well established, philosophical insight still sees that there is no clear presentation of essential self and thus fails to prove that the true, essential self really exists.