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In society, people define their purpose and life with their accomplishments, things they own, their career and many more. The most significant, however, lies in the relationships they create with the various people they meet. Whether it is family, friends, boyfriends, or girlfriends, they all play an important role. Jean-Paul Sartre, a prominent philosopher, calls these relationships being-with-others. According to him, the concept of being-of-others rests in the character of conflict. He states that relationships are defined by the other person’s perspective and views on us, which he calls “the look,” rather than an actual attraction. This leads us to experience some type of emotional alienation because we begin to identify ourselves with “the look” of the other people. Ultimately, this alienation is what creates the conflict; the others now possess some type of view of us and identify us as an object for their consciousness. This begins to take away our freedom (of ourselves). We then respond by doing the same and turning them into objects for our consciousness and taking away their “freedom” to gain ours back. Ultimately, throughout the relationship, we constantly attempt to find confirmation of what ourselves wish to be. Even the harmonious relationship of love cannot be fully attained, according to the ideologies of Sartre. Although his ideas seem to view the others existence in a negative way, one that always causes some sort of conflict, there are times when we seek these relationships and objectifications for our own gratification. For example, he implies that we discover some sort of self-identity through “the look.” I believe that a significant part of life is seeking a purpose, and the existence of the others can pro...
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.... This conflict arises from a complex cycle between subjectivity, objectivity and a need to keep our freedom and transcendence. Even love can never be fully attained because of these conflicts. Although Sartre presents a overly pessimistic view of relationships and implies that the only characterization is conflict, I believe that being-with-others and the objectification that comes with it can actually be desirable. We constantly seek a purpose in our life, a sense of identity. The others can provide us with a foundation of our identity that we are free to interpret (if at all) in our own way. Through this, we can start to develop a sense of self and ultimately find gratification in life. All in all, Sartre is right about people tending to objectify each other. However, these objectifications are not always characterized by conflict. They can be desirable as well.
A human being is a complicated entity of a contradictory nature where creative and destructive, virtuous and vicious are interwoven. Each of us has gone through various kinds of struggle at least once in a lifetime ranging from everyday discrepancies to worldwide catastrophes. There are always different causes and reasons that trigger these struggles, however, there is common ground for them as well: people are different, even though it is a truism no one seems to able to realize this statement from beyond the bounds of one’s self and reach out to approach the Other.
Sartre describes anguish as what someone experiences when they realize the profound and full responsibility of their choices to themselves and humanity (25). Sartre explains anguish by describing the responsibility a military officer faces. A military leader gets a vage order from a higher up that he must use his own knowledge of his troops and location to choose how to go about fulfilling the order (27). This situation depicts the anguish described by existentialism because the military officer has to realize his decision will directly affect his troops, himself and the greater effort of the army. Additionally, free will results in the feeling of abandonment. Sartre describes abandonment as the understanding that we are alone and “cannot find anything to rely on”(29). This means there is no one that can validate a person’s actions and they must take full responsibility for what they do. Sartre describes abandonment through the dilemma one of his students faced. His student came to him for advice because he had to choose between staying home and taking care of his heartbroken mother or leaving to fight evil and avenge his brothers death (30). Sartre told him that he and he alone could make the choice (33). If if he tried to avoid deciding by seeking the advice of someone else, he would still be making a decision. Who he would chose to consult would depend on the advice he wants to receive; if he chose to go to go someone whos supported the war effort, he would be making the choice he wants to go and fight and vice a versa (33). Sartre wants to illustrate that even if you think you are choosing not to chose or deciding based on someone else, you are still making a decision and are still responsible for that action. Finally, Sartre believes that our freedom results in despair. Sartre describes despair as the idea that “we must limit ourselves
What the texts suggest about the relationship between how an individual sees themselves vs how the individual is seen by others, is through the concept of identity. An individual’s identity is shaped by many factors: life experiences, memories, personality, talents, relationships and many more.
We choose, act, and take responsibility for everything, and thus we live, and exist. Life cannot be anything until it is lived, but each individual must make sense of it. The value of life is nothing else but the sense each person fashions into it. To argue that we are the victims of fate, of mysterious forces within us, of some grand passion, or heredity, is to be guilty of bad faith. Sartre says that we can overcome the adversity presented by our facticity, a term he designs to represent the external factors that we have no control over, such as the details of our birth, our race, and so on, by inserting nothingness into it.
“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
In his work, Who is Man, Abraham J. Heschel embarks on a philosophical and theological inquiry into the nature and role of man. Through analysis of the meaning of being human, Heschel determines eight essential traits of man. Heschel believes that the eight qualities of preciousness, uniqueness, nonfinality, process and events, solitude and solidarity, reciprocity, and sanctity constitute the image of man that defines a human being. Yet Heschel’s eight qualities do not reflect the essential human quality of the realization of mortality. The modes of uniqueness and opportunity, with the additional singular human quality of the realization of mortality, are the most constitutive of human life as uniqueness reflects the fundamental nature of humanity,
In order to explicate Sartre’s notion of intersubjectivity I will follow the progression that Sartre takes in Being and Nothingness. I will first distinguish between “being-for-itself” and “being-for-others”. Second, I will provide an explication of the subject’s encounter with the Other as an object. Third, I will explain the significance of “the look”. Here I will show how the look provides the foundation for the self. I will also show how the look of the Other affects the subject’s freedom.
From society to family to media, external influences never seem to disappear from everyday life. These outward forces tend to leave a lasting impression on us for as long as we live. Because they are so prevalent in our daily lives, exterior factors will have a significant influence on us, specifically our sense of self and happiness. When defining our sense of self, it eventually comes down to how we interpret our individual self-image. In most cases, we do not truly know who we are from our own mindset. Therefore, we take into account the reactions that those around us have an influence on our actions and decisions. From these external effects, we create the persona of who we are. In his article, Immune to Reality, Daniel Gilbert explains
...vious objections. In this paper argued 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 did this first by explaining Jean-Paul Sartre’s quote, then by thoroughly stating Sartre’s theory, and then by opposing objections raised against Sartre’s theory.
What is otherness? Otherness is defined as “the quality or fact of being different”. We see this term thrown around, but what does it really mean? In the world we live in today, being viewed as “other” is considered a negative aspect of a person's personality. Through the society that impacts how we see ourselves, the thought of otherness has been constructed based off of a person's social identity. In the essay “Between the Sexes, a Great Divide” author Anna Quindlen states that different genders should not define the social aspect of one another. Similarly, in Paul Theroux’s essay titled, “Being a Man” he acknowledges the fact that in the society we live in, “being a man” is a standard stereotype that men should not compare themselves to in order to be considered “manly”. Both authors identify the problem of gender expectations that results from otherness; however, while theroux makes the divide worse by generalizing with a bitter tone, Quindlen invites everyone to “do the dance” despite the discomfort and awkwardness that might occur between both genders.
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
Parfit readily admits that the idea that we can retain all that matters without identity is a counter-intuitive one. However, I believe that it stands up well to criticism and that it appears to have significant positive implications for morality and responsibility. In undermining the importance of identity, Parfit also attacks self-interested principles:
looking view of the self and the world (Wadensten, 2007) (Tornstam, 2011). This new view is a
Ultimately, though both philosophers have had a huge impact on the idea of human nature and the answering the questions of like “What does it mean to be a human? Is there really a human nature?” I may I may personally find Sartre more attractive at the end of the day, but like this paper hopefully showed, everyone has some ability to make their own choices, and with that in mind may have come up with a completely different opinion.
In viewing 12 Angry Men, we see face to face exactly what man really is capable of being. We see different views, different opinions of men such as altruism, egoism, good and evil. It is no doubt that human beings possess either one or any of these characteristics, which make them unique. It is safe to say that our actions, beliefs, and choices separate us from animals and non-livings. The 20th century English philosopher, Martin Hollis, once said, “Free will – the ability to make decisions about how to act – is what distinguishes people from non-human animals and machines 1”. He went to describe human beings as “self conscious, rational, creative. We can fall in love, write sonnets or plan for tomorrow. We are capable of faith, hope and charity, and for that matter, of envy, hated and malice. We know truth from error, right from wrong 2.” Human nature by definition is “Characteristics or qualities that make human beings different from anything else”. With this said, the topic of human nature has been around for a very long time, it is a complex subject with no right or wrong answer. An American rabbi, Samuel Umen, gave examples of contradictions of human nature in his book, Images of Man. “He is compassionate, generous, loving and forgiving, but also cruel, vengeful, selfish and vindictive 3”. Existentialism by definition is, “The belief that existence comes before essence, that is, that who you are is only determined by you yourself, and not merely an accident of birth”. A French philosopher, Jean-Paul Sartre, is the most famous and influential 20th - century existentialist. He summed up human nature as “existence precedes essence”. In his book, Existentialism and Human Emotions, he explained what he meant by this. “It means that, first of all, man exists, turns up, appears on the scene, and, only afterwards, defines himself. If man, as the existentialist conceives him, is indefinable, it is because at first he is nothing. Only afterward will be something, and he himself will have made what he will be 4”. After watching 12 Angry Men, the prominent view on human nature that is best portrayed in the movie is that people are free to be whatever they want because as Sartre said, “people create themselves every moment of everyday according to the choices they make 5”.