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Colonialism and its impact on identity
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In Jean-Paul Sartre’s preface for Wretched of the Earth, Sartre issues a condemnation of passive Frenchmen that transcends the colonial situation. In this condemnation, Sartre accuses all Frenchmen of being complicit in the dehumanizing institution of colonialism by virtue of being part of the French nation and profiting off of the spoils of empire. This is a transcendent issue that delves into many more areas of human existence beyond colonialism. Sartre raises the question of just what is the duty of those who profit indirectly off of dehumanization and oppression and what moral repercussions are there for remaining passive in the face of injustice. According to Kantian deontology, it is evident that people have an obligation to not remain …show more content…
Sartre refers to the French citizens as “accomplices,” and charges, “we have all profited from colonial exploitation” (lvii). One cannot dispute that the spoils of empire and colonialism are directly responsible for the vastness and power of the French nation. There is no way for somebody in France to escape that they have enabled and profited from colonialism and all of the evils associated with it. Sartre argues that “Today whenever two Frenchmen meet, there is a dead body between them” (lxii). Colonialism is so ingrained in the French identity that one cannot call himself a Frenchman without also carrying with them the stain of colonialism on the national identity, even if he was not directly responsible for the exploits of …show more content…
It may seem evident in hindsight that the Frenchmen who turned a blind eye to the injustices of colonialism were indeed “accomplices” to the crimes of the Empire (lviii). However, similar situations have occurred throughout history and are occurring today and Americans, even the most moral people, do not fulfill this duty. A prime example is the inhumane labor conditions abroad that furnish Americans with their consumer goods. Workers abroad are dehumanized in horrible conditions for little pay while companies reap enormous benefits and consumers are satisfied with the products they desire. I personally deplore the global labor practices we all enable, yet I have never stopped to question my role in perpetuating the injustice. After all, I am opposed to these practices and would never initiate them myself if I were a business owner, yet I have never pondered my role in this or any other global injustice the American nation is complicit
Americans throughout history often pride themselves on the unique and insular nature of their culture. Acting as if their New World is entirely free from influence by the Old World. In her book, Becoming Americans in Europe, Blower provides specific instances that seemingly contradicts that view. The thesis in Blower’s book is that Paris was a large factor in how Americans crafted their national identity. Interwoven with that thesis Blower also promotes an idea of a cycle of Americans influencing Parisians and Parisians therefore reacting differently to Americans forcing them to change.
To summarize the book into a few paragraphs doesn't due it the justice it deserves. The beginning details of the French and Ind...
The French occupation is a confrontation between exported modernity and an old regime: the French revolutionaries and their dominance over the Ottoman social order that is markedly different in contrast; and, al-Jabarti reports on how it transfers cross-culturally. Levels of contestation, open and/or secretive acceptances give way to losses and gains driven by high emotion – even for this writer. He “describes very carefully every step in the negotiation of the organization of society, from administration to inheritance, from property to charity or from justice to deliberation.”
Post-colonialism is a discourse draped in history. In one point in time or another, European colonialism dominated most non-European lands since the end of the Renaissance. Naturally, colonialists depicted the cultures of non-Europeans incorrectly and inferior. Traditionally, the canon has misappropriated and misrepresented these cultures, but also the Western academia has yet to teach us the valuable and basic lessons that allow true representations to develop. Partly in response, Post-colonialism arose. Though this term is a broad one, Post-colonialists generally agree on certain key principles. They understand that colonialism exploits the dominated people or country in one way or another, evoking inequalities. Examples of past inequalities include “genocide, economic exploitation, cultural decimation and political exclusion…” (Loomba 9-10). They abhor traditional colonialism but also believe that every people, through the context of their own cultures, have something to contribute to our understanding of human nature (Loomba 1-20). This is the theme that Lewis prescribes in his, self described, “satirical fantasy”, Out of the Silent Planet (Of Other 77).
The French people were quick to blame the government for all the misfortune they possess, yet ignored the potential evil or crisis the social body was heading towards within themselves. Because of the rapid sequence of horrific events in the beginning of the French revolution, it prevented the subversive principles to be spread passes the frontiers of France, and the wars of conquest which succeeded them gave to the public mind a direction little favorable to revolutionary principles (2). French men have disgraced the religion by ‘attacking with a steady and systematic animosity, and all it is there that the weapon of ridicule has been used with the most ease and success (2). Metternich was not in support of the French
When Abbé Sièyes wondered, "What is the Third Estate [or are slaves]? Nothing. What has it [have they] been until now in the political order? Nothing. What does it [do they] want? To be become something…" (65), he could have just as easily spoken of slave's misery rather than the Third Estate's plight. While, his scope was limited, his pains were not. Following their first revolution, the French National Assembly helped to change the world. Enlightened, they saw, they defined, they tried to ease all of mankind's suffering. Finally, the term man began to transcend color. If man has rights, they must apply to all men. And thus, the concept of racial equality is born. I will argue in order to achieve this end, and to prove the necessity of racial equality, Enlightened thinkers exposed flaws in current social philosophy, demonstrated the logical conclusions of their progress, and finally addressed the implications of abolition.
Nardo, Don. A. The French Revolution. San Diego, California: Greenhaven Press, Inc., 1999. Print.
Before 1954, Algeria was not considered to be a French colony - rather it was seen as an integral part of France. The region was composed of departments, like those of the mainland. There were over a million white French nationals living in Algeria at the time and around eight million Muslims.3 This was a greater proportion of French nationals than in the other major North African colonies of France - Morocco, and Tunisia.4 Although there were benefits to remaining with France, the colonial administration was heavily weighed against the Muslims - particularly with regards to voting rights. In 1936, for instance, the Popular Front Government of Blum introduced legislation to the Assembly proposing to extend French citizenship to over twenty thousand Algerian Muslims.5 The initiative failed when all the European mayors of Algerian towns resigned in protest.
Throughout the post World War Two era, many people became homeless in countries such as France, Poland, Belgium and other territories of war because of the economic collapse. A Cold War also emerged between the two rising power countries in the world, the USSR and the United States. The emergence of the United Nations, which was a council where the countries of the world could get together so they could discuss global issues, had given some hope to those but only on the surface. In France specifically, there were homeless people all over because of economic weakness, little military power because of Hitler’s occupation of France, and most importantly the corrupted psychology of the people. Jean Paul Sartre became part of the miserable France after World War Two. Sartre fit right into the era of doubt and dismay. He was a French philosopher, playwright, novelist, screenwriter, political activist, biographer, and critic. He also became one of the primary figures in philosophy of existentialism and phenomenology, along with being a leading figure in 20th century philosophy and Marxism. When Sartre was captured during World War Two by German troops, he realized no person existed that did not make an impact on the entire human race such as Hitler who had made a negative impact on the world. What makes Sartre unique to the era of misery in France because he questioned God and changed France’s presence in the world by making the French change how they acted towards one another and how to question, with the new philosophy of existentialism that states one person fashions the entire race.
As almost anyone with the slightest knowledge of European history can tell you, the French and the British do not like each other. Some French and British people still hate each other today for issues that occurred 100 of years ago. So on top of the conflict that is already present between France and Great Britain there is a new one in the pursuit of gaining more land and power for one’s cou...
Sutherland, Donald M.G. The French Revolution and Empire: the quest for a civic order. Oxford, UK. Malden, MA: Blackwell. 2003. 40-43. Print.
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.”
“We are left alone, without excuse. This is what I mean when I say that man is condemned to be free” (Sartre 32). Radical freedom and responsibility is the central notion of Jean-Paul Sartre’s philosophy. However, Sartre himself raises objections about his philosophy, but he overcomes these obvious objections. In this paper I will argue 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 will first do this by explaining Jean-Paul Sartre’s quote, then by thoroughly stating Sartre’s theory, and then by opposing objections raised against Sartre’s theory.
John Paul Sartre is known as one of the most influential philosophers of the twentieth century. He wrote many philosophical works novels and plays. Much of his work is tied into politics. The essay Existentialism is a Humanism is just one of his many works. Existentialism is a Humanism is a political essay that was written in 1945. Its purpose was to address a small public during World War II in Nazi occupied France. This essay stressed the public not to conform. Sartre introduced a great number of philosophical concepts in Existentialism. Two of these concepts are anguish and forlornness. They are simply defined, as anguish is feeling responsible for yourself as well as others and knowing that your actions affect others and forlornness is realizing that you are alone in your decisions. These two concepts are interwoven throughout the essay and throughout many of Sartre's other works. Sartre's view of anguish and forlornness in Existentialism is a Humanism addresses his view of life and man.
Existentialism is a term that was coined specifically by Jean-Paul Sartre in regards to his own life. Sartre had adopted the Atheistic approach to life and its meaning, and while he was not the first or only one to do so, was the first and only one to come up with a way to describe it. Under Existentialism, man lives without higher power or guidance and must rely solely on himself and what he is aiming to do in order to lead a fulfilling life. This can be anything. Critics of Sartre propose that, because such a vast array of options exists within the meaningfulness of life, this philosophy is obsolete and trivial in nature. This is not true, as it is seen in everyday examples – celebrities, namely – that a thirst