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Professor Aaron Brooks PHI2010 (176040) December 1, 2017 Essay 3 Jean-Paul Sartre Sartre’s argument for the claim that without God, a person is “nothing else but what he makes of himself,” is based in the Age of Forlornness. According to the philosopher, the existence of God is impossible, since the very concept of God is contradictory, because it would be the achieved in-itself-for-itself. Therefore, if God does not exist, he has not created man according to an idea that fixes his essence, so that man meets his radical freedom. This theory has an ethical consequence: Sartre affirms that values depend entirely on man and are his own creation. Man is condemned to be free and to take responsibility for this freedom, nothing else can force him …show more content…
to decide but himself. Even if he was compelled, only the physical body can be manipulated in essence, what he decides remains up to him; his freedom is untouchable, though he would gladly deny it and claim that circumstance forced him into it. According to Sartre, forlornness is the idea that “God does not exist and that we have to face all the consequences of this.” There is no morality a priori. There is no absolute right or wrong. There is no ultimate judge” (Soccio 1 The Assignment: Analyze Sartre’s argument for the claim that without God, a person is “nothing else but what he makes of himself.” Examine the following passage, and note the argument that Sartre uses to establish the idea that without God, each person is left to define him- or herself.
“If God does not exist … it means that, first of all, man exists, turns up, appears on the scene, and, only afterwards, defines himself … because at first he is nothing. Only afterward will he be something, and he himself will have made what he will be. Thus, there is no human nature, since there is no God to conceive it. Not only is man what he conceives himself to be, but he is also only what he wills himself to be.” First, you will quickly summarize what his claim means, along with his argument for it (1-2 paragraphs). Second, I want you to come up with one – and only one – objection to this argument. That is, tell me where you think this argument might go wrong. Do you disagree with one of its premises? Or do you think the conclusion does not necessarily follow from the premises? (1 paragraph). Third, you will present a response to your own objection. In other words, do your best to respond to your own objection with something Sartre might say himself (1
paragraph).
Sartre then proceeds to take this theory and applies it in an attempt to find a solution to anti-Semitism. The author writes that a plausible idea to get rid of anti-Semitism is to have a National Socialist revolution. In that way, all citizens are on the same footing and there is no need for the anti-Semite to "create the Jew" as a form of managing the anti-Semite’s aggression. In hind sight, it can be seen that it is not a feasible solution and that National Socialism does not work. So in that sense Sartre's work is probabl...
The term existentialist, according to Sartre, means existence precedes essence. This means that an individual first exists, and then they exercise free will over themselves to do things that define themselves, thus their essence. For this ideology to work for Sartre, an atheistic stance needs to be taken. This is so because of how he defines God. God is compared to an artisan producing a knife, through a definition and a formula. Thus, “when God creates he knows precisely what he is creating.” Under this identification of God, that Sartre dictates is a common implication in philosophical writings, God creates with intent and seemingly, purpose. Hence, God
Sartre believes that the Anti-Semite gains strong conviction because he prefers to be "impervious to reason". The Anti-Semite's view on life is distorted by his impenetrability. Through his life, the Anti-Semite believes that his beliefs are rational and even valid. His perception is effected; his hate for the Jew often consumes him. This consumption does not allow him to admit when he is wrong, or even consider other reasoning. His idea of others, besides those that belong to his race, becomes false. He begins to label others as inferior, evil, greedy, etc. These ideas are based on fear and misconceptions. He believes that all Anti-Semitic views are fact with no exceptions. This causes a distorted view on the human condition. Sartre believes that the Anti-Semite views himself as pure, without flaw. On the other hand, everyone else ...
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
Many Christians rejected the philosophy of existentialism on the grounds that it denies “the reality and seriousness of human affairs” and that man will “be incapable… of condemning either the point of view or the action of anyone else.” (Sartre 1). Sartre denies this claim later in Existentialism is a Humanism by rejecting the misconception that an existentialist holds no conviction. Rather, he states, existentialists have the most conviction of anyone, because in “choosing for himself he chooses for all men.” (Sartre 4) Sartre claims this to be the “deeper meaning of existentialism.” It is the subjectivity of what is good or evil, the essence that man decides for himself, that has an impact on everyone else; within this subjectivity lies the responsibility for bettering mankind, a responsibility few men would choose to ignore.
...ar idea with Stephen; they both wanted to do anything and create their own human nature, and our value of freedom through those free choices. Generally, Sartre suggested that men have freedom to construct their nature and essence through their actions.
the play may be pass to modern society, that one may not learn, or even
...e’s theory relies upon his belief that because there is no creator, human beings have no essence, and so they are “left alone, without excuse” and “born without reason.” He says that people realize this “the moment you lose the illusion of being eternal.” Similarly, White too admits to Black that he has always hated life and that when he realized that religion was just a “guise,” his hatred turned into boredom (138). White’s skepticism about life and God echoes throughout the play and through the suicidal choice that White makes even before the dialogue begins. Comparably, Father Vincent Minceli voices similar concerns about Sartre, concluding that Sartre’s philosophy leads directly to despair and suicide. McCarthy’s comparison of White and Sartre is remarkable, as both are not only atheists, but also convey life’s useless nature through using synonymous phrases.
Jean-Paul Sartre claims that there can be no human nature, or essence, without a God to conceive of it. This claim leads Sartre to formulate the idea of radical freedom, which is the idea that man exists before he can be defined by any concept and is afterwards solely defined by his choices. Sartre presupposes this radical freedom as a fact but fails to address what is necessary to possess the type of freedom which would allow man to define himself. If it can be established that this freedom and the ability to make choices is contingent upon something else, then freedom cannot be the starting point from which man defines himself. This leaves open the possibility of an essence that is not necessarily dependent upon a God to conceive it. Several inconsistencies in Sartre’s philosophy undermine the plausibility of his concept of human nature. The type of freedom essential for the ability to define oneself is in fact contingent upon something else. It is contingent upon community, and the capacity for empathy, autonomy, rationality, and responsibility.
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.
Jean Paul Sartre's philosophy is one of the most popular systems of thought in the school called existentialism. Sartre valued human freedom and choice, and held it in the highest regard. To be able to live an authentic existence, one must take responsibility for all the actions that he freely chooses. This total freedom that man faces often throws him into a state of existential anguish, wherein he is burdened by the hardship of having to choose all the time. Thus, there ensues the temptation for man to live a life of inauthenticity, by leaning on preset rules or guidelines, and objective norms. This would consist the idea of bad faith.
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
“It is better to encounter your existence in disgust, then never to encounter it at all.” What Sartre is saying is that it is better to determine who you are in dissatisfaction, rather than never truly discovering yourself. Sartre’s worst fear in life would be to realize that you have never truly lived. For example, if you were to land a career that you were not interested in and you were just going through the motions of everyday life, Sartre would say that life was not a life worth living. Sartre’s goal in life was to reach the ultimate level; he said life was “Nausea” , because we are always trying to reach the next level, we are always in motion. Sartre had two theories that determine our way of life, Being-In-Itself and Being-For-Itself. Being-In-Itself is the ultimate level, if you reach this level you have fulfilled yourself completely, you have lived your life to the fullest. Being-For-Itself is where we as human beings are, we are always trying to work to become perfect. Our goal in life is to find an authentic existence, and we get there by saying no. Sartre’s philosophy of freedom is obtained by saying no, when we say no we are giving ourselves the option of what we do in our life. By saying no, we receive freedom of our life. “You should say no about every belief if there is a doubt about it.” Sartre also says our human existence is always in