Jean-Paul Sartre Ppt

JeanJean--Paul SartrePaul Sartre’’s s ExistentialismExistentialism

““No ExcusesNo Excuses””

SartreSartre’’s Writingss WritingsNovelsNovels

NauseaNausea (1938)(1938)The Wall (1939)The Wall (1939)The Age of ReasonThe Age of Reason (1945); (1945); The ReprieveThe Reprieve (1947); (1947); Troubled SleepTroubled Sleep (1950) (3 (1950) (3

parts of a 4parts of a 4--part series)part series)

PlaysPlaysThe FliesThe Flies (1943)(1943)No ExitNo Exit (1944)(1944)The Condemned of AltonaThe Condemned of Altona(1960)(1960)

Biography & literary Biography & literary criticismcriticism

BaudelaireBaudelaire (1947)(1947)Saint GenetSaint Genet (1952)(1952)The Idiot of the FamilyThe Idiot of the Family (on (on Flaubert) (1971)Flaubert) (1971)

Autobiography: Autobiography: WordsWords (1963)(1963)

Philosophical worksPhilosophical worksThe Transcendence of the EgoThe Transcendence of the Ego(1937)(1937)The Psychology of the The Psychology of the ImaginationImagination (1940)(1940)Being & NothingnessBeing & Nothingness (1943)(1943)““Existentialism is a HumanismExistentialism is a Humanism””(1946)(1946)Search for a MethodSearch for a Method (1957)(1957)The Critique of Dialectical ReasonThe Critique of Dialectical Reason(Vol. I, 1960; Vol. II, 1985)(Vol. I, 1960; Vol. II, 1985)

which he REFUSED on the grounds that such honors could interfere with a writer's responsibilities to his readers.

In 1964 Sartre was awarded the Nobel Prize for Literature…

Sartre did not believe in “bourgeois marriage,” but…

he had an intimate life partnership he had an intimate life partnership from the late 1920s until his death from the late 1920s until his death

in 1980 with . . . .in 1980 with . . . .

Simone de BeauvoirSimone de Beauvoir(1908(1908--1986)1986)

She, too, was an exponent of Existentialism. Among her numerous works are The Mandarins (1955), a novel; The Second Sex (1949–50), a profound analysis of the status of women; The Coming of Age(1970), a study of society's treatment of the aged; and two collections of memoirs, Memoirs of a Dutiful Daughter(1958) & The Prime of Life(1960). “To make oneself an object, to make oneself passive, is a

very different thing from being a passive object.”

Existentialism before SartreExistentialism before Sartre

Soren Kierkegaard (1813Soren Kierkegaard (1813--1855), Danish Christian Existentialist 1855), Danish Christian Existentialist philosopherphilosopher--Focused heavily on the experience of Focused heavily on the experience of faithfaith--Came to the conclusion that belief in God could not be based on Came to the conclusion that belief in God could not be based on reason, the claims of religion are ultimately absurd reason, the claims of religion are ultimately absurd --But we must choose to believe But we must choose to believe somethingsomething in life; living a life of in life; living a life of atheism is just as or more absurd. This occurs with a atheism is just as or more absurd. This occurs with a ……

Leap of FaithLeap of Faith: We believe not because of reason, but because we : We believe not because of reason, but because we choose to do so. choose to do so.

Existentialist themes: focus on absurdity of certain lifestyles Existentialist themes: focus on absurdity of certain lifestyles and and belief systems, the necessity of our choosing who we want to be belief systems, the necessity of our choosing who we want to be without reason as a guide, individual choice, giving life our owwithout reason as a guide, individual choice, giving life our own n meaning, total engagement in a project we decide uponmeaning, total engagement in a project we decide upon

Existentialism before SartreExistentialism before SartreFriedrich Nietzsche (1844-1900), German/Swiss philosopher

• Belief system focused on the awareness that God does not exist ("God is dead!")

• Ethics is a human creation and should serve human needs

• God's nonexistence, ethical conflict, individuality, the central role of humanity

• Christian ethics is used destructively: represses our instincts, keeps us from the pleasures of the body, makes us focus on an otherworldly existence rather than on becoming the best sort of people we can on earth

• Advocated a new sort of morality based on individual excellence and the Übermensch (Superman)

SartreSartre’’s Historical Contexts Historical Context

Occupied Paris of WWII, active in resistance movement Occupied Paris of WWII, active in resistance movement through newspapers/theatrethrough newspapers/theatreDenunciations of fellow Frenchmen for their cowardice, Denunciations of fellow Frenchmen for their cowardice, hypocrisy and collaborationhypocrisy and collaborationThe Excuses The Excuses (after R. Solomon)(after R. Solomon)

““What can I do?What can I do?”” Individual OmnipotenceIndividual Omnipotence““I didnI didn’’t start the war.t start the war.”” Personal InnocencePersonal Innocence““Everyone else is doing it.Everyone else is doing it.”” Herd MentalityHerd Mentality““II’’m just looking out for myself.m just looking out for myself.”” Self InterestSelf Interest““I had no choice.I had no choice.”” Appeal to HelplessnessAppeal to Helplessness““ I was afraid.I was afraid.”” Appeal to EmotionsAppeal to Emotions

SartreSartre’’s Responses Response……

We are absolutely We are absolutely Free!Free!

Our Absolute FreedomOur Absolute Freedom

This does not mean that we can do anything we This does not mean that we can do anything we want.want.

This does mean that there are This does mean that there are no ultimate no ultimate constraints on consciousness.constraints on consciousness.Our choices are not unlimited, but we always Our choices are not unlimited, but we always have choice.have choice.We determine our emotionsWe determine our emotions……our behaviour is our behaviour is not determined by our emotions.not determined by our emotions.

SartreSartre’’s s ““PhenomenologicalPhenomenological”” Starting PointStarting Point

What is Phenomenology?What is Phenomenology?

An approach to reality from the An approach to reality from the standpoint of subjectivity standpoint of subjectivity

(consciousness)(consciousness)

If I approach reality from that point of view, what do I find?

Assignment

Reflect on your consciousness. Describe it now.

PhenomenologyFrom Descartes to Sartre:

The Cartesian Starting Point

Descartes began by doubting everything…and focusing on the nature of consciousness“Cogito ergo sum”The only thing of which I can be certain is that I am a thinking being.

The Cartesian Starting Point

Descartes’ conclusions:He starts with methodical doubtRationally proves that God must exist from his own existence, using forms of the ontological argument and arguments from causality

The Birth of Phenomenology

Edmond Husserl (1859-1938)Czech-German philosopherPhenomenology= a descriptive science; the study of the essential structures of consciousnessVery Cartesian…throw away every day belief in the nature of reality and just focus on what is going on in our experience

The Phenomenological MethodI start with the Cartesian method of doubt…

There is a “cogitatio”…a mental process

This requires a “phenomenological reduction” ….standing back, bracketing the experience (epoché). I suspend my naïve or natural view of the worldI then describe my experience as experience…with no presuppositions or values added.

The Phenomenological MethodConsciousness is always consciousness of something…“Intentionality” is the word used for this notion. The action of “bracketing” the experience and describing it allows us to examine how consciousness is structured.

The Phenomenological MethodHusserl arrives at an Archimedean point,a foundation for all knowledge, which he calls the Transcendental Ego, or Transcendental ConsciousnessHusserl’s Phenomenology provides a method for the existentialist investigation of the self in the work of Martin Heidegger and Jean-Paul Sartre.

Existential PhenomenologyMartin Heidegger (1889-1978)

German existentialist/phenomenologistStudent of Husserl Being and Time (1927)

Human Existence= Dasein or “being there”The world must be understood in relation to Dasein’s experience of it.

Existential PhenomenologyTo understand the world is not to understand it merely in terms of material objects around us. Our “there” is more than our physical there. It includes the constellation of roles, expectations, hopes, desires, fears, emotions, relations to others,etc. which shape the character of each experience from moment to moment.

A hammer is not just an object in the world.What is important is how it fits into Dasein’s world. It is a tool. It has a use.

SartreSartre’’s Phenomenological Ontologys Phenomenological Ontology

It is phenomenological because it holds to the It is phenomenological because it holds to the subject matter of experience and the firstsubject matter of experience and the first--person standpoint. person standpoint. Cartesian distinctionCartesian distinction

BeingBeing--inin--itself (êtreitself (être--enen--soi) soi) = the existence of things= the existence of thingsBeingBeing--forfor--itself (êtreitself (être--pourpour--soi)soi)= the being of consciousness= the being of consciousness(Being(Being--forfor--others = oneothers = one’’s essential s essential relationships with other people)relationships with other people)

I find a differenceI find a differencebetween subjects & objects,between subjects & objects,between persons & things,between persons & things,between beings that are conscious & between beings that are conscious & beings that are not conscious.beings that are not conscious.

What is the difference?

From the subjective standpoint of From the subjective standpoint of individual consciousness,individual consciousness,

I am not a manufactured object with a preI am not a manufactured object with a pre--conceived essence or specific use (function) conceived essence or specific use (function) (unlike, for example, a paper(unlike, for example, a paper--cutter).cutter).nor am I a creature manufactured by God in nor am I a creature manufactured by God in accordance with a concept (essence) in the accordance with a concept (essence) in the divine mind. divine mind. nor am I merely a particular instance of a nor am I merely a particular instance of a universal human nature that precedes and universal human nature that precedes and determines my existence.determines my existence.

I exist first and then I take on an essence through my I exist first and then I take on an essence through my own actions, through my own manner of existing and own actions, through my own manner of existing and acting.acting.

"What is meant here by saying that existence precedesessence? It means that, first of all, the human individualexists, turns up, appears in the world, and, onlyafterwards, defines himself. If the human individual, asthe existentialist thinks of him, is indefinable, it is becauseat first he is nothing. Only afterward will he besomething, and he himself will have made what he will be.Thus, there is no human nature, since there is no God toconceive of it. Not only is the human individual what heconceives himself to be, but he is also only what he willshimself to be after this thrust toward existence." (217)

The human mind just finds itself in a certain situation, that isThe human mind just finds itself in a certain situation, that is, it , it finds itself existingfinds itself existing……

But But whatwhat the human mind is is of its own choosing. The mind is the human mind is is of its own choosing. The mind is consciousness, but consciousness is a "nothingness", a consciousness, but consciousness is a "nothingness", a room/space/void for other things to enter. room/space/void for other things to enter.

Consciousness is not itself a something. It is not complete and Consciousness is not itself a something. It is not complete and selfself--contained the way that beingcontained the way that being--inin--itself is... we are always itself is... we are always conscious conscious of somethingof something elseelse. .

We are conscious of a certain fact, of a certain emotion, of a We are conscious of a certain fact, of a certain emotion, of a certain object, of a certain desire, of a certain value, etc. certain object, of a certain desire, of a certain value, etc. By making choices with regard to how to direct our By making choices with regard to how to direct our consciousness, we define and determine the nature of our consciousness, we define and determine the nature of our consciousness, and thus the nature of our reality.consciousness, and thus the nature of our reality.

Human Existence is both beingHuman Existence is both being--inin--itself itself and beingand being--forfor--itself.itself.As consciousness, we have what Sartre As consciousness, we have what Sartre calls calls ““transcendencetranscendence””. . We transcend the facts. Desires or plans We transcend the facts. Desires or plans reach beyond facts (our facticity). reach beyond facts (our facticity). We transcend the present for the futureWe transcend the present for the futureWe are described by our personalities and We are described by our personalities and our plans. our plans. ““I am what I am not. I am not I am what I am not. I am not what I am.what I am.””

Our Our ““facticityfacticity”” limits us. limits us. Our Our ““transcendencetranscendence”” is our freedom.is our freedom.Confusing facticity for transcendence is what Confusing facticity for transcendence is what Sartre calls Sartre calls ““bad faithbad faith””(mauvaise foi)(mauvaise foi)This is a form of selfThis is a form of self--deception about onedeception about one’’s self, s self, about who one is.about who one is.SartreSartre’’s examples:s examples:

Parisian waiterParisian waiterNazi soldierNazi soldierHesitant homosexualHesitant homosexual

SelfSelf--Creation &Creation &Personal ResponsibilityPersonal Responsibility

Another distinction betweenAnother distinction betweensubjects (persons) & objects (things):subjects (persons) & objects (things):

Subjects (persons) areSubjects (persons) arefree,free,selfself--creating, & thereforecreating, & thereforepersonally responsible personally responsible for what they create & for what they create & do.do.

Objects (things)Objects (things)have no freedom,have no freedom,are not selfare not self--creating, creating, & thus& thushave no have no responsibility for responsibility for what they are or for what they are or for how they function.how they function.

According to SartreAccording to Sartre……What I am (my essence) is a product of my What I am (my essence) is a product of my

choices & actions (my manner of existing).choices & actions (my manner of existing).Thus, since I freely create myself (my essence), I

am responsible for my choices & actions and what I have created.

But Sartre also claims that my choices have universal import.

In choosing [for] myself, I am choosing [for] humanity.This leads to anguish and despair. Why? We are

entirely responsible.

Sartre on EmotionsSartre on EmotionsIn an early essay In an early essay ““Une esquisse dUne esquisse d’’une thune thééorie orie des emotionsdes emotions””, Sartre argues that emotions are , Sartre argues that emotions are choices, choices, ““magical transformations of the worldmagical transformations of the world””. . They are not mere physiological disturbances or They are not mere physiological disturbances or brute forces.brute forces.Emotions have Emotions have ““finalityfinality”” , they are purposive , they are purposive strategies for coping with a difficult world. They strategies for coping with a difficult world. They are preare pre--reflective.reflective.Example: Example: ““faintingfainting’’ to avoid an intolerable to avoid an intolerable situationsituation

Existential AnguishExistential Anguish

a response to the burden of a response to the burden of responsibilityresponsibility

WhatWhat’’s wrong with the following s wrong with the following claims?claims?

““But everyone But everyone doesndoesn’’tt act that wayact that way”” (in (in response to the question, response to the question, ““What if everyone What if everyone acted that way?acted that way?””).).““An angel of God or God Himself An angel of God or God Himself commanded me to do it.commanded me to do it.””““My anguish keeps me from acting.My anguish keeps me from acting.””

Implications of the nonexistence Implications of the nonexistence of God:of God:

No foundation for objective & absolute No foundation for objective & absolute values.values.All values are human creations.All values are human creations.Man is Man is ““condemned to be free.condemned to be free.””We are alone, with no justifications and We are alone, with no justifications and no excuses.no excuses.

BeingBeing--forfor--othersothers

““Hell is other people.Hell is other people.”” (No Exit)(No Exit)We are necessarily influenced by how other We are necessarily influenced by how other people see us.people see us.BeingBeing--forfor--others is being objectified according to others is being objectified according to the judgments of others. Bad faith is seeing the judgments of others. Bad faith is seeing ourselves only as others see us. ourselves only as others see us. Our relations with other are essentially Our relations with other are essentially confrontations and relations of conflict.confrontations and relations of conflict.

Sartre on Sex and LoveSartre on Sex and Love

Love, even friendship, is a struggle for Love, even friendship, is a struggle for selfself--definition, a struggle for authenticity.definition, a struggle for authenticity.Love is a seductive strategy to win the Love is a seductive strategy to win the other over. other over. Sexual desire is also conflict, the desire to Sexual desire is also conflict, the desire to turn the other into a turn the other into a ““sex objectsex object””. The aim . The aim of sex is power, not pleasure.of sex is power, not pleasure.

A Philosophy of ActionA Philosophy of Action

Each of us has a Each of us has a plan of being,plan of being, a pattern of choosing a pattern of choosing into which all our dayinto which all our day--toto--day choices and desires and day choices and desires and

values fit values fit Consider how much of who you are and what you do is Consider how much of who you are and what you do is determined by the sorts of longdetermined by the sorts of long--term goals you have. term goals you have. Why are you sitting in this class? Different reasons, for Why are you sitting in this class? Different reasons, for most, to get a high school diploma? Why? To get a job? most, to get a high school diploma? Why? To get a job? Why a job? Think about how everything you do fits into Why a job? Think about how everything you do fits into your individual plan of life, a pattern of choosing and your individual plan of life, a pattern of choosing and

imagining yourself in your future. imagining yourself in your future.

Sartre suggests that Sartre suggests that what you arewhat you are, your , your essenceessence, resides , resides in your relationship towards this pattern of choosing. in your relationship towards this pattern of choosing. Each of us must determine our own plan, our own Each of us must determine our own plan, our own

project project Sartre calls this our "original project", "original plan", Sartre calls this our "original project", "original plan",

"original choice" or "fundamental project", etc. "original choice" or "fundamental project", etc. Our being is always directed into the future and Our being is always directed into the future and

ultimately towards ultimately towards deathdeath----the milestone that completes the milestone that completes the pattern of our existence. The contradiction of our the pattern of our existence. The contradiction of our

existence as existence as forfor--itselfitself is that our essence only becomes is that our essence only becomes complete when our existence is no more. complete when our existence is no more.

The Unavoidability of ChoiceThe Unavoidability of Choice& the Call of Freedom& the Call of Freedom


Anguish, Despair, Forlornness and the like are all Anguish, Despair, Forlornness and the like are all intrinsic parts of all our experiences.intrinsic parts of all our experiences.What if I say that I don't feel one of them? Or What if I say that I don't feel one of them? Or that there are times in which they are not that there are times in which they are not present? present? It's possible to mask our anguish, to "flee from It's possible to mask our anguish, to "flee from it", to shove it out of our consciousness.it", to shove it out of our consciousness.


We can either accept freedom and We can either accept freedom and make choices with the absurdity of make choices with the absurdity of each choice in mind, or we can try to each choice in mind, or we can try to pretend that the choice is not totally pretend that the choice is not totally free. free. To do the former is to live To do the former is to live authenticallyauthentically. .


To pretend as if there is no choice, that To pretend as if there is no choice, that we could not help being in the situation we could not help being in the situation we are, to blame it on environment or we are, to blame it on environment or genetics is to live in genetics is to live in bad faithbad faith. .


You can live in bad faith by not taking You can live in bad faith by not taking responsibility for actions, by pretending as if responsibility for actions, by pretending as if your actions are the result of genetics or your actions are the result of genetics or environment or human nature or the actions environment or human nature or the actions of others, etc., by acting not as if you are of others, etc., by acting not as if you are choosing for all people, etc., by pretending choosing for all people, etc., by pretending God exists and prescribes what is right and God exists and prescribes what is right and what is wrong. what is wrong.


Is there anything Is there anything badbad about living in about living in bad faith? Not absolutely. There are no bad faith? Not absolutely. There are no moral absolutes. Nothing is moral or moral absolutes. Nothing is moral or immoral except relative to a certain immoral except relative to a certain person's choices. Can I choose to live in person's choices. Can I choose to live in bad faith? Wouldn't that then be good bad faith? Wouldn't that then be good for me? for me?


Sartre's response: There's nothing stopping Sartre's response: There's nothing stopping you from deciding that ignoring your you from deciding that ignoring your forlornness and anguish, etc., is right. But it forlornness and anguish, etc., is right. But it is nevertheless a form of selfis nevertheless a form of self--deception or deception or dishonesty, and that's what I'm going to call dishonesty, and that's what I'm going to call it. If you want to live in a state of selfit. If you want to live in a state of self--deception or dishonesty, you can, but that's deception or dishonesty, you can, but that's what it is nonetheless. what it is nonetheless.

Existentialism in the Face of Contemporary Existentialism in the Face of Contemporary Western Industrialized CivilizationWestern Industrialized Civilization

Are your actions based on a plan by parents? Are your actions based on a plan by parents? the education system? your peers? the the education system? your peers? the media? media? How do you define yourself? As a consumer How do you define yourself? As a consumer of goods and services?of goods and services?Through how much of life are you sleepThrough how much of life are you sleep--walking?walking?

Jean-Paul Sartre Ppt

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