Existentialism and Jean-Paul Sartre Flashcards
Explain the difference between essentialism and existentialism.
Essentialism = Essence determines existence.
Existentialism = Existence precedes and determines essence. Human existence is unique.
Explain what Sartre means by the claim that for humans: existence precedes and determines essence? How does this differ from the traditional view of the relationship between essence and existence?
Sartre’s claim that “existence precedes and determines essence” is a central tenet of his existentialist philosophy. It stands in contrast to the traditional view of the relationship between essence and existence, which posits that essence precedes and determines existence.
In the traditional view, essence refers to the inherent nature or defining characteristics of a being, which determine its existence and purpose. According to this perspective, there is a predetermined essence or set of qualities that define what something is, and existence is seen as the manifestation or realization of that essence.
Sartre, however, rejects this view and argues that for humans, existence comes before any predetermined essence. He posits that human beings do not have a fixed or predetermined nature or purpose. Instead, individuals exist first, and through their choices and actions, they create their essence or identity.
According to Sartre, human existence is characterized by freedom and radical responsibility. He argues that we are not born with a predetermined essence or prescribed set of characteristics, roles, or purposes. Instead, we are thrown into the world with no inherent meaning or values. It is through our conscious choices and actions that we define ourselves and give meaning to our existence.
Sartre emphasizes that every individual has the freedom to choose who they are and how they live their lives. Our existence is not determined by external factors or fixed essences but by the choices we make. We are responsible for creating our own essence through our actions, decisions, and commitments.
This existentialist perspective challenges the idea of a fixed human nature or essential qualities that determine our existence. It asserts that we are not bound by any predetermined essence or purpose but are constantly in the process of becoming. Our existence precedes and shapes our essence, as it is through our choices and actions that we define ourselves and give meaning to our lives.
Identify Sartre’s major work.
Jean-Paul Sartre’s major work is “Being and Nothingness” (French: “L’Être et le néant”). Published in 1943, this philosophical treatise is considered one of the cornerstone texts of existentialism. In “Being and Nothingness,” Sartre explores themes such as consciousness, freedom, existence, and the nature of reality. The work delves into his concepts of bad faith, existential anguish, and the examination of the self and others.
What is phenomenology?
Method of observing our experiences so as to reveal the underlying structures of reality.
For Sartre, what is being-for-itself and being-in-itself?
Being-for-itself = consciousness, human subjectivity, never identical with itself.
Being-in-itself = lacks consciousness, objectivity, a thing, always identical with itself
What are the two structural characteristics of human consciousness? What is the intentionality of consciousness? Why is consciousness identified with nothingness?
Transcendence: Transcendence refers to the capacity of human consciousness to go beyond itself and reach towards objects, possibilities, and meanings. Consciousness is not limited to the immediate present or the given, but it has the ability to project itself towards the future, imagine possibilities, and engage with the world. Transcendence is what allows consciousness to be directed towards objects and engage in intentional acts.
Facticity: Facticity refers to the contingent and situational aspects of human existence. It encompasses the concrete conditions and circumstances in which an individual finds themselves, including their physicality, social context, historical context, and personal experiences. Facticity encompasses the aspects of our existence that are given to us and shape our possibilities and limitations.
The intentionality of consciousness, another key aspect in Sartre’s philosophy, refers to the directedness of consciousness towards objects or experiences. Consciousness is always consciousness of something, and it is inherently intentional. When we perceive an object, think about a concept, or have an emotion, our consciousness is directed towards that object or experience. Intentionality is what allows consciousness to engage with the world and give meaning to our experiences.
Sartre identifies consciousness with nothingness because he views consciousness as a lack or a negation. He argues that consciousness is characterized by a fundamental lack or emptiness, a lack of fixed essence or predetermined nature. It is this lack that gives consciousness its freedom and ability to project possibilities, choices, and meanings. Consciousness is not a substantial entity with fixed qualities, but rather a dynamic process of self-transcendence and constant becoming.
Consciousness is identified with nothingness because it is the source of human freedom and the possibility of creating meaning. It is the absence of fixed essence or determinism that allows consciousness to transcend itself and create its own essence through its choices and actions. The identification of consciousness with nothingness highlights the existentialist emphasis on human freedom, responsibility, and the constant struggle to define oneself in a world that lacks inherent meaning or purpose.
Intentionality = Consciousness is always consciousness of something, other than consciousness. An internal relationship between Subject & Object.
Nothingness = Consciousness as such is not a thing, but a no-thing. Like an empty mirror waiting to be filled by an object, but itself is empty.
Why is consciousness never identical with itself? What are the characteristics of being-in-itself? Why is being-in-itself said to be identical with itself?
In Sartre’s philosophy, consciousness is never identical with itself because it is in a constant state of self-transcendence and self-creation. Consciousness is not a fixed entity or substance with static qualities but is a dynamic process. It is always directed towards objects, possibilities, and meanings beyond itself. Consciousness is defined by its ability to go beyond its immediate state and project itself towards the future, imagining possibilities and engaging with the world. It is this transcendence that prevents consciousness from being identical with itself.
Being-in-itself, on the other hand, refers to the existence of inanimate objects or things that lack consciousness and self-awareness. Being-in-itself is characterized by its complete presence and lack of transcendence. It simply is what it is, without the ability to project possibilities or make choices. Being-in-itself is static, fixed, and devoid of intentionality.
Being-in-itself is said to be identical with itself because it lacks the dynamic nature of consciousness. It does not go beyond itself or project possibilities. Being-in-itself does not possess consciousness or awareness of its own existence. It is described as passive and inert, existing in a state of complete immanence. Being-in-itself is not characterized by the constant self-transcendence and self-creation that consciousness exhibits. Thus, it is said to be identical with itself as it lacks the dynamic qualities and self-transcendence that prevent consciousness from being identical with itself.
Explain the dual relationship consciousness has with its object. How can this be applied to human existence?
In Sartre’s philosophy, consciousness has a dual relationship with its object, which he describes as the subject-object dialectic. This relationship involves both a subjective perspective and an objective aspect.
On the subjective side, consciousness is the subjective, experiencing and intentional aspect, characterized by its awareness, self-awareness, and capacity to direct its attention towards objects. Consciousness is the “for-itself” that transcends itself towards objects, projects possibilities, and engages with the world.
On the objective side, the object refers to whatever is being experienced or intended by consciousness. The object can be a physical object, a person, a concept, or even an idea. It is the “in-itself” that is being apprehended by consciousness. The object is what consciousness is directed towards, and it provides the content and context for conscious experience.
The dual relationship between consciousness and its object is characterized by mutual dependence. Consciousness requires an object to be conscious of, while the object only exists as an object in relation to consciousness. They are inseparable and interdependent.
When applied to human existence, this dual relationship highlights the fundamental interplay between the subjective and objective aspects of our experience. Human existence is characterized by the constant interaction and interdependence between our subjective consciousness and the objective world.
As conscious beings, we have the capacity to direct our attention, make choices, and project possibilities. We are engaged with the world and actively interpret, perceive, and interact with the objects and situations around us. Our consciousness shapes our experience and gives meaning to the world.
At the same time, our existence is always in relation to the objective world. The objects, circumstances, and social structures in which we exist shape our possibilities and limitations. We are influenced by our physical, social, and historical contexts, and our consciousness is directed towards and engaged with these objects and situations.
The dual relationship between consciousness and its object thus highlights the dynamic interplay between our subjective experience and the objective conditions of our existence. It emphasizes the mutual dependence and co-creation of meaning between our consciousness and the world, shaping our understanding of human existence as an ongoing process of interaction and interpretation.
Explain fully the statement: I am what I am not, and I am not what I am. Using this phrase, explain the dynamic activity of consciousness and the temporal structure of human existence. What is the life-project of human existence and why is that goal unattainable?
The statement “I am what I am not, and I am not what I am” captures the paradoxical nature of human existence according to Sartre’s philosophy. It reflects the dynamic activity of consciousness and the temporal structure of human existence.
“I am what I am not” refers to the fact that human existence is characterized by constant self-transcendence and the ability to project possibilities. As conscious beings, we are not limited to what we presently are or what we have been in the past. We have the capacity to go beyond ourselves, imagine different futures, and take on new identities. Our consciousness is not fixed or determined, but constantly in a state of becoming.
“I am not what I am” highlights the fact that human existence lacks a fixed essence or predetermined nature. We are not defined by any inherent or essential qualities, but rather by the choices and actions we undertake. Consciousness is not a static entity with fixed attributes, but a dynamic process of self-creation. We are not confined to a predetermined identity, but free to define ourselves through our choices and actions.
This dynamic activity of consciousness is closely tied to the temporal structure of human existence. Sartre argues that human existence is fundamentally temporal, characterized by the interplay of past, present, and future. The past influences our present situation, but it does not determine our future possibilities. The present is where our conscious experience occurs, and it is the site of our freedom to make choices. The future represents the realm of possibilities and the projection of our consciousness towards what is not yet actualized.
The life-project of human existence refers to the individual’s ongoing pursuit of defining their own essence, creating meaning, and realizing their potential. It involves setting goals, making choices, and engaging in actions that align with one’s values and aspirations. The life-project reflects the inherent freedom and responsibility of human existence. Each person is responsible for shaping their own life and creating their own meaning.
However, Sartre argues that the goal of the life-project is ultimately unattainable. This is because consciousness is characterized by a fundamental lack or emptiness. We are always in a state of becoming, and we can never fully grasp a fixed and complete identity or achieve a final state of fulfillment. The pursuit of the life-project is a perpetual process, as new possibilities and challenges continually arise. The unattainability of the goal underscores the inherent temporality and openness of human existence, highlighting the ongoing nature of self-creation and the constant need for engagement and choice.
Why are human beings condemned to be free? Discuss the dynamics of interpersonal relationships (being-for-others), according to Sartre. What does he mean by the look of the other?
According to Sartre, human beings are condemned to be free because they are thrown into existence without any predetermined essence or purpose. This freedom is both a blessing and a burden. It is a blessing because it grants individuals the ability to shape their own lives and create their own meaning. However, it is also a burden because it entails taking full responsibility for one’s choices and actions.
Sartre argues that individuals cannot escape this freedom even if they try to deny or evade it. Every choice or refusal to choose is still an active decision. The burden of freedom lies in the fact that individuals are responsible not only for their own existence but also for the choices they make, which can have consequences for others as well.
In the dynamics of interpersonal relationships, Sartre introduces the concept of Being-for-others. He argues that our self-identity is not solely determined by our own consciousness but is also shaped by the perception and judgment of others. We see ourselves through the eyes of others, and their expectations and opinions influence how we perceive ourselves.
The Look of the other refers to the gaze or scrutiny of others. When we encounter the Look of the other, we become aware of being objectified and seen as an object. This gaze can make us feel self-conscious and create a sense of alienation. It reveals that we are not only subjects but also objects of others’ consciousness.
The Look of the other can also be a source of conflict and power dynamics. We may feel judged or evaluated by others, leading to feelings of shame, guilt, or the need for validation. Sartre suggests that individuals often engage in what he calls “bad faith” to escape the Look of the other. This involves adopting roles, conforming to social expectations, or seeking external validation in order to avoid the discomfort of being objectified and to fit in with society’s norms.
However, Sartre argues that true authenticity and freedom come from fully embracing our freedom and taking responsibility for our choices, even in the face of the Look of the other. While others may have an influence on our self-perception, we have the power to define ourselves and resist being reduced to mere objects in the eyes of others.
Overall, Sartre’s analysis of interpersonal relationships highlights the complex interplay between individual freedom and the social dimension of human existence. The Look of the other serves as a reminder of the constant negotiation between individual agency and the expectations and judgments of others.
