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- Sales Rank: #1330937 in Books
- Published on: 1966
- Ingredients: Example Ingredients
- Number of items: 1
- Binding: Paperback
- 777 pages
Most helpful customer reviews
2 of 2 people found the following review helpful.
THE FOUNDATIONAL TEXT OF SARTREAN EXISTENTIALISM
By Steven H Propp
[NOTE: page numbers below refer to the 636-page hardcover edition.]
Jean-Paul Sartre (1905-1980) was a French existentialist philosopher, playwright, novelist, and political activist, who wrote many other books such as Critique of Dialectical Reason, The Transcendence of the Ego, etc.
He said in the first chapter of this 1943 book, "If I count the cigarettes which are in that case, I have the impression of disclosing an objective property of this collection of cigarettes: they are a dozen. This property appears to my consciousness as a property existing in the world... Yet at the moment when these cigarettes are revealed to me as a dozen, I have a non-thetic consciousness of my adding activity... if anyone should ask, 'What are you doing there?' I should reply at once, 'I am counting.' This reply aims... at those fleeting consciousnesses which have passed without being reflected-on... Thus reflection has no kind of primacy over the consciousness reflected-on." (III, pg. liii) He continues, "The existence of consciousness comes from consciousness itself... There can not be 'nothingness of consciousness' before consciousness... If there is to be nothingness of consciousness, there must be a consciousness which has been and which is not more and a witnessing consciousness which poses the nothingness of the first consciousness for a synthesis of recognition. Consciousness is prior to nothingness and 'is derived' from being." (III, pg. lv-lvi)
He says, "Nothingness can be nihilated only on the foundation of being; if nothingness can be given, it is neither before nor after being, nor in a general way outside of being. Nothingness lies coiled in the heart of being---like a worm." (IV, pg. 21) He states, "I do not have... recourse to any value against the fact that it is I who sustain values in being. Nothing can ensure me against myself, cut off from the world and from my essence by this nothingness which I am. I have to realize the meaning of the world and of my essence; I make my decision concerning them---without justification and without excuse." (V, pg. 39)
He writes, "Take the example of a woman who has consented to go out with a particular man for the first time. She knows very well the intentions which the man ... cherishes regarding her. She knows also that it will be necessary sooner or later for her to make a decision. But she does not want to realize the urgency; she concerns herself only with what is respectful and discreet in her companion... We shall say that this woman is in bad faith." (Part One, Ch. Two, II, pg. 55-56)
He contends, "no matter what results one can obtain in solitude by the religious practice of shame, it is in its primary structure shame before somebody. I have just made an awkward or vulgar gesture... But now suddenly I raise my head. Somebody was there and has seen me. Suddenly I realize the vulgarity of my gesture, and I am ashamed... the Other is an indispensable mediator between myself and me. I am ashamed of myself as I appear to the Other... Thus the Other has not only revealed to me what I was; he has established me in a new type of being... Thus shame is shame of oneself before the Other." (Ch. I, I, pg. 221-222)
He continues, "Let us imagine that moved by jealousy, curiosity, or vice I have just glued my ear to the door and looked through a keyhole. I am alone and on the level of a non-thetic self-consciousness... I am a pure consciousness of things... But all of a sudden I hear footsteps in the hall. Someone is looking at me! It means that I am suddenly affected in my being and that essential modifications appear in my structure... I now exist as myself for my unreflective consciousness... I see myself because somebody sees me... I have my foundation outside myself. I am for myself only as I am a pure reference to the Other." (Pt. III, Ch. 1, II, pg. 259-260)
He suggests, "[Love] is... a deception and a reference to infinity since to love is to wish to be loved, hence to wish that the Other wish that I love him... The more I am loved, the more I lose my being, the more I am thrown back on my own responsibilities, on my own powers to be... One would have to be alone in the world with the beloved in order for love to preserve its character as an absolute axis of reference---hence the lover's perpetual shame..." (Ch. III, pg. 377)
He argues, "Human-reality is free because it is not enough. It is free because it is perpetually wrenched away from itself... for human reality, to be is to CHOOSE ONESELF; nothing comes to it either from the outside or from within which it can receive or accept... Thus freedom is not A being; it is THE being of man... Man can no be sometimes slave and sometimes free; he is wholly and forever free or he is not free at all." (Pt. Four, Ch. 1, II, pg. 440-441)
He observes, "the meaning of the past is strictly dependent on my present project... Who shall decide whether that mystic crisis in my fifteenth year 'was' a pure accident of puberty or, on the contrary, the first sign of a future conversion? I myself, according to whether I shall decide---at twenty years of age, at thirty years---to be converted... Who shall decide whether the period which I spent in prison after a theft was fruitful or deplorable?... It is I, always I, according to the ends by which I illumine these past events." (Pt. Four, Ch. 1, III, pg. 498) He adds, "Someone will say, 'I did not ask to be born.' This is a naive way of throwing greater emphasis on our facticity. I am responsible for everything, in fact, except for my very responsibility, for I am not the foundation of my being. Therefore everything takes place as if I were compelled to be responsible." (Pg. 555)
He states at the end of the book, "Every human reality is a passion in that it projects losing itself so as to found being and by the same stroke to constitute the In-itself which escapes contingency by being its own foundation, the Ens causa sui, which religions call God. Thus the passion of man is the reverse of that of Christ, for man loses himself in order that God may be born. But the idea of God is contradictory and we lose ourselves in vain. Man is a useless passion." (Pg. 615)
Although Sartre later repudiated Existentialism, this book is one of the "key" texts of the movement, and will be "must reading" for anyone studying Existentialism.
1 of 1 people found the following review helpful.
THE FOUNDATIONAL TEXT OF SARTREAN EXISTENTIALISM
By Steven H Propp
[NOTE: page numbers below refer to the 636-page hardcover edition.]
Jean-Paul Sartre (1905-1980) was a French existentialist philosopher, playwright, novelist, and political activist, who wrote many other books such as Critique of Dialectical Reason, The Transcendence of the Ego, etc.
He said in the first chapter of this 1943 book, "If I count the cigarettes which are in that case, I have the impression of disclosing an objective property of this collection of cigarettes: they are a dozen. This property appears to my consciousness as a property existing in the world... Yet at the moment when these cigarettes are revealed to me as a dozen, I have a non-thetic consciousness of my adding activity... if anyone should ask, 'What are you doing there?' I should reply at once, 'I am counting.' This reply aims... at those fleeting consciousnesses which have passed without being reflected-on... Thus reflection has no kind of primacy over the consciousness reflected-on." (III, pg. liii) He continues, "The existence of consciousness comes from consciousness itself... There can not be 'nothingness of consciousness' before consciousness... If there is to be nothingness of consciousness, there must be a consciousness which has been and which is not more and a witnessing consciousness which poses the nothingness of the first consciousness for a synthesis of recognition. Consciousness is prior to nothingness and 'is derived' from being." (III, pg. lv-lvi)
He says, "Nothingness can be nihilated only on the foundation of being; if nothingness can be given, it is neither before nor after being, nor in a general way outside of being. Nothingness lies coiled in the heart of being---like a worm." (IV, pg. 21) He states, "I do not have... recourse to any value against the fact that it is I who sustain values in being. Nothing can ensure me against myself, cut off from the world and from my essence by this nothingness which I am. I have to realize the meaning of the world and of my essence; I make my decision concerning them---without justification and without excuse." (V, pg. 39)
He writes, "Take the example of a woman who has consented to go out with a particular man for the first time. She knows very well the intentions which the man ... cherishes regarding her. She knows also that it will be necessary sooner or later for her to make a decision. But she does not want to realize the urgency; she concerns herself only with what is respectful and discreet in her companion... We shall say that this woman is in bad faith." (Part One, Ch. Two, II, pg. 55-56)
He contends, "no matter what results one can obtain in solitude by the religious practice of shame, it is in its primary structure shame before somebody. I have just made an awkward or vulgar gesture... But now suddenly I raise my head. Somebody was there and has seen me. Suddenly I realize the vulgarity of my gesture, and I am ashamed... the Other is an indispensable mediator between myself and me. I am ashamed of myself as I appear to the Other... Thus the Other has not only revealed to me what I was; he has established me in a new type of being... Thus shame is shame of oneself before the Other." (Ch. I, I, pg. 221-222)
He continues, "Let us imagine that moved by jealousy, curiosity, or vice I have just glued my ear to the door and looked through a keyhole. I am alone and on the level of a non-thetic self-consciousness... I am a pure consciousness of things... But all of a sudden I hear footsteps in the hall. Someone is looking at me! It means that I am suddenly affected in my being and that essential modifications appear in my structure... I now exist as myself for my unreflective consciousness... I see myself because somebody sees me... I have my foundation outside myself. I am for myself only as I am a pure reference to the Other." (Pt. III, Ch. 1, II, pg. 259-260)
He suggests, "[Love] is... a deception and a reference to infinity since to love is to wish to be loved, hence to wish that the Other wish that I love him... The more I am loved, the more I lose my being, the more I am thrown back on my own responsibilities, on my own powers to be... One would have to be alone in the world with the beloved in order for love to preserve its character as an absolute axis of reference---hence the lover's perpetual shame..." (Ch. III, pg. 377)
He argues, "Human-reality is free because it is not enough. It is free because it is perpetually wrenched away from itself... for human reality, to be is to CHOOSE ONESELF; nothing comes to it either from the outside or from within which it can receive or accept... Thus freedom is not A being; it is THE being of man... Man can no be sometimes slave and sometimes free; he is wholly and forever free or he is not free at all." (Pt. Four, Ch. 1, II, pg. 440-441)
He observes, "the meaning of the past is strictly dependent on my present project... Who shall decide whether that mystic crisis in my fifteenth year 'was' a pure accident of puberty or, on the contrary, the first sign of a future conversion? I myself, according to whether I shall decide---at twenty years of age, at thirty years---to be converted... Who shall decide whether the period which I spent in prison after a theft was fruitful or deplorable?... It is I, always I, according to the ends by which I illumine these past events." (Pt. Four, Ch. 1, III, pg. 498) He adds, "Someone will say, 'I did not ask to be born.' This is a naive way of throwing greater emphasis on our facticity. I am responsible for everything, in fact, except for my very responsibility, for I am not the foundation of my being. Therefore everything takes place as if I were compelled to be responsible." (Pg. 555)
He states at the end of the book, "Every human reality is a passion in that it projects losing itself so as to found being and by the same stroke to constitute the In-itself which escapes contingency by being its own foundation, the Ens causa sui, which religions call God. Thus the passion of man is the reverse of that of Christ, for man loses himself in order that God may be born. But the idea of God is contradictory and we lose ourselves in vain. Man is a useless passion." (Pg. 615)
Although Sartre later repudiated Existentialism, this book is one of the "key" texts of the movement, and will be "must reading" for anyone studying Existentialism.
0 of 0 people found the following review helpful.
Five Stars
By Denise R. Becknell
The cover didn't look like the photo but the book was I. Exceptionally good condition considering the age
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