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Essay about existentialism according to jean paul sartre
Essay about existentialism according to jean paul sartre
Essay about existentialism according to jean paul sartre
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Jean Paul Sartre and the Fundamental Project In this paper I am addressing Jean Paul Sartre premise of the fundamental project. In my presentation I will first give a brief over view of Sartre's existentialism. Next Sartre's a notions of the spontaneous and reflective phases of consciousness will be my focus Upon discussing the reflective phase I will go into depth about the fundamental project, and why it is pursued, and I will give examples from No Exit. I will conclude by making a brief contrast and comparisson between Garcin, a character from No Exit, and myself. Of all the philosophers we have studied in our forum, I find I am most intrigued by the opinions of Jean Paul Sartre. Jean Paul Sartre is accredited with articulating the premise that "existence precedes essence." Sartre believes that man one day happened, occurred, or arrived on the scene, or in his words, man was one day "dehissed from the hole" and after this anomalous event his life took meaning. I think Sartre is bold in positing this notion which is in stark contrast of widely accepted belief. It is well regarded that life has a meaning that far transcends our short and insignificant lives. For many cultures life is and whether we ever come to terms with life is irrelevant because life will continue regardless of our of whether or not we understand it to any extent. Sartre believes quite the opposite. He believes that life could have no meaning unless we gave meaning to it. I think anyone pondering this notion to any depth would agree. How could life possibly have any meaning if we do not give any meaning to it. For some life has no meaning and they committed horrible atrocities in strict accordance to their belief. For others life has too much meaning and... ... middle of paper ... ...severed. Garcin was truly anguished by his predicament and made poorly contemplated decisions in an attempt to bring peace of mind. Garcin was a coward because Inez wished. The situations that I have been in that I perceived as desparate were only so because others perceived them as desparate. If I had initally used a clear head and made a balance between how the situation was perceived by others and what the situation really meant to me, then I would none of my bad experiences would have come the hinderances upon my life they turned. In the end for both Garcin and myself it became clear that peace of mind would not come until clear headness was employed. Once a clear head is put to use then Sartre's belief that reconciliation and peace of mind will inevitably come is vindicated. In Garcin case we can only assume this. In my instance you can bank on it. Thank you.
...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.
In his lecture, Existentialism is a Humanism, Jean-Paul Sartre discusses common misconceptions people, specifically Communists and Christians, have about existentialism and extentanitalists (18). He wants to explain why these misconceptions are wrong and defend existentialism for what he believes it is. Sartre argues people are free to create themselves through their decisions and actions. This idea is illustrated in the movie 13 Going on Thirty, where one characters’ decision at her thirteenth birthday party and her actions afterwards make her become awful person by the time she turns thirty. She was free to make these decisions but she was also alone. Often the idea of having complete free will at first sounds refreshing, but when people
In No Exit, Sartre provides a compelling answer to the problem of other minds through the medium of drama. He puts two women (Inez and Estelle) in one hotel room with one man (Garcin) for all of eternity. This is his concept of hell, and he makes this point in one of the last few lines of the play: "Hell is--other people!" There are no torture racks or red-hot pitchforks in hell because they're after "an economy of man-power--or devil-power if you prefer." Each person is there (in hell) for a specific reason: Garcin because he cheated on and tormented his wife, Estelle because she killed her own child and her lover, then committed suicide, and Inez because she tormented (female) lover until that lover killed both of them. Each person is attracted to someone else: Garcin to Inez, for her strength, vitality (if it's possible to use that word on someone who's dead) and power over him; Inez to Estelle, because Estelle would be, with her weak personality, easily dominated by Inez's strong personality; and Estelle to Garcin, because he is the only man and, as a woman who is weak, she requires a masculine approval to validate her existence.
At the end of Being and Nothingness,Jean-Paul Sartre concedes that he has not overcome one of the key objections to existentialism viz., an outline of ethics, and states that he will do so later. Although Sartre attempted the project of an existential ethics, it was never quite completed. Enter Simone De Beauvoir. In this book, De Beauvoir picks up where Sartre has left us, refusing to answer the question of ethics. For De Beauvoir, human nature involves and ontological ambiguity whose finitude is bound in a duality. This duality of body and consciousness is the ambiguity which remakes nature the way we want it to be as a facticity of transcendence. It is within this understanding that the project of ethics must begin in ambiguity. However,
In the novel, Nausea, author Jean-Paul Sartre details an existential exploration from the viewpoint of fictional character, Antoine Roquentin, in the form of a personal diary. Throughout the work, the “feeling of adventure” becomes an important motif in Roquentin’s existential understanding and development. The contrast Sartre constructs between the ideas of adventure and “perfect moments” not only defines their interconnected relationship but gives the reader insight into Roquentin’s perception of time. Sartre also presents these ideas to readers as a means of providing guidance in understanding the human existence of reality.
At the time of his death on the fifteenth of April, 1980, at the age of seventy-four, Jean-Paul Sartre’s greatest literary and philosophical works were twenty-five years in the past. Although the small man existed in the popular mind as the politically inconsistent champion of unpopular causes and had spent the last seven years of his life in relative stagnation, his influence was still great enough to draw a crowd of over fifty thousand people – admirers or otherwise – for his funeral procession. Sartre was eminently quotable, a favorite in the press, because his statements were always controversial. He was the leader of the shortly popular Existential movement in philosophy which turned quickly into a fad for the disillusioned post-World War I generation, so even when the ideas criticized were not the ideas of Sartre’s Existentialism, he still came to the public mind. Sartre was alternately celebrated and vilified, depending on which side of the issue the speaker or writer was on, and whether or not Sartre had early espoused – and possibly later turned against – the ideals in question. Despite Sartre’s many political and philosophical about-faces, fellow Marxist political philosopher Herbert Marcuse said of him, “He may not want to be the world’s conscience, but he is.” [Hayman, 458]
The key belief of existentialists is that existence precedes essence. In order to understand that claim we must first understand what Jean- Paul Sartre means by the term “essence.” He gives an example of a person forging a paper-cutter. When an individual sets out to make any object, he/she has a purpose for it in mind and an idea of what the object will look like before beginning the actual production of it, so this object has an essence, or purpose, before it ever has an existence. The individual, as its creator, has given the paper-cutter its essence. Using the paper cutter example, Sartre argues that human beings cannot have an essence (or purpose) before their “production,” becaus...
Three people, trapped in a lavish room, and stuck together for all of eternity. The only communication any of them can have is with the other members in this room. Not bad, right? Wrong. These three people exemplify one another’s imperfections and create a high level of torment with one another. Welcome to hell. Literally, this is the view of hell according to Jean-Paul Sartre in his play, “No Exit.” The characters are unknowingly alone, in terms of finding betterment within inner selves. The only thing the other people in the room create is anguish for one another. The epitome is although these characters are truly not alone, each is lonely and the hell in this is a timeless never ending torture in one another dragging each of themselves into furthered grief and despair. What is hell then? Simply, it is our current living. Sartre is clear in saying “hell is other people” (Sartre 45). The repulsiveness of human nature makes us all infinitely empty and it is something that is inescapable. Depression and loneliness are simple byproducts of acceptance of the ugliness of our world at least according to Sartre. Even if the concept of “hell is other people” is refuted, it does not place one’s own inner nature. Regardless, “No Exit” holds a message of being forever alone at least to achieve a state of happiness. Therefore, loneliness must be examined in three scopes sadness, love, and communication as to understand the purpose of this life, which John G. Mcgraw addresses in his article, “God and the Problem of Loneliness.”
Garcin, the most complex out of the three characters, slowly yields to the mold that his death is shaping him into. As a result, he finds himself craving the other’s respect. When the play first opens, Garcin wants his privacy so that he can “face the situation” (Sartre 5) and “size it up” (Sartre 5). Initially, Garcin doesn’t even want the help of others; he rejects Inez’s presence and would “rather...
...vious objections. In this paper argued that man creates their own essence through their choices and that our values and choices are important because they allow man to be free and create their own existence. I did this first by explaining Jean-Paul Sartre’s quote, then by thoroughly stating Sartre’s theory, and then by opposing objections raised against Sartre’s theory.
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.
Sartre based his views on the basic ideas of existentialism. The idea that existence precedes essence is the central factor in the atheistic view of man. The belief that existence precedes essence states that there is "no pre-existing concept of man." (2) In the existentialist view, man is what he makes of himself.
Man goes through life, waking each day and participating in his own existence without truly existing. He is always in search of a greater meaning, and in the process fails to find one as he is on a constant search for something that cannot be grasped by the normality that is the human psyche. A similar example can be found in the capitalistic work force of modern day. Man works the majority of his life, always training and aiming for more, only to retire and live on a portion of what he was making. During his time working he lost out on his family, his sleep, often times his own enjoyment, for an ideal that often times is never achieved. This is a trivial situation, yet it is painted in a rather angelic light in our society. Why is it, then, that Sartre can be dismissed as trivial when trivialities exist in nearly every day to day life? Quite likely, this is because Existentialism is an “on-paper theory” so to speak, and in theory is looks quite differently than in reality. Man, as in this case, does not realise that he often follows the rules which he opposes. In addition, much of today’s society exists under a form of organized religion, a society with which Existentialism exists in
ABSTRACT: Historical research was one of Jean-Paul Sartre's major concerns. Sartre's biographical studies and thought indicate that history is not only a field in which you gather facts, events, and processes, but it is a worthy challenge which includes a grave personal responsibility: my responsibility to the dead lives that preceded me. Sartre's writings suggest that accepting this responsibility can be a source of wisdom. Few historians, however, view history as transcending the orderly presenting and elucidating of facts, events, and processes. I contend that Sartre's writings suggest a personally enhancing commitment. A lucid and honest response to the challenges and demands of history and the dead lives that preceded my own existence is an engagement that requires courage, wisdom, and thought. The consequences of this commitment for teaching history is discussed.