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Sexuality and gender in society today
Sexuality and gender in society today
An Essay On Body Image
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Betrayal
1.Desire
It is easy to fall in love with bodies. I Breathe skin, lose time to anticipation and pleasure, hair, lips, thighs; tangled in another person, I am lost in a jungle. Transcendence. Society teaches us to break a body down: we love legs, butts, breasts; we take images and splice them into the form of our perfect desire. Like Pygmalion we are desperate to breathe life into our conception of beauty, our imagination of a perfect creature. Reality is easily redrawn around a body whose presence in a place reorganizes the map of the world. Nothing exists but the texture of skin, its taste thick in the mind's imagination. Against our animal world, ideas and numbers seem strange, misplaced, insignificant to desire and love, to connecting with another's warmth. Trying to fulfill a fantasy, it is the dreamer who is recreated. It is time that is filled in.
2. Characters
To a moment we are only characters. In this moment: David, the long-term boyfriend (now). Moa, at first betrayer, then clown, then you (then). There is the self who perceives, creates, and ultimately longs for the deep and endless fall of vertigo (lost between the now and then). And there is Love, so mysterious and evasive that I sometimes believe it is a character, alive, weaving tendrils around us (love plays with time).
But the descriptions might switch names. I could be the clown, and it could be you who plunges yourself into vertigo. And maybe only one character could play all the parts. There are several combinations to fit several moods (this is my version that fits my now).
3. Eternity
The moment has a way of leaking into other moments.
Other moments with other lovers leak into the memory.
The lovers, like muddying watercolors, swirl into each other.
I wonder if I only have relationships with myself.
I ask myself the same question over and over till it feels like I am banging my head against a wall, "What do I want?" I look into my heart but it is hard to see through the haze of time and desire. Sartre writes that we are indoctrinated with the values of our societies. We can never be or know ourselves till we escape these. Sartre draws one single path to freedom, this is radical choice, choosing something totally unconnected to anything, in practice this could only be a random choice.
Bordo, Susan. "Beauty (Re)discovers the male body." Bordo, Susan. Ways of Reading: An Anthology for Writers. Ed. David Bartholomae and Anthony Petrosky. Ninth Edition. Bedford/St.Martin's, 2011. 189-233.
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
...ience. Yet, what can be deduced is that it is there prior to our awareness of that which is there. It is both internal and external. The body on its own provide as the access with which the world is known. This connection of the body with the world is anchored on the reality that the body is there with and in the world. The experiences of the body is not something that you extract or signify, it is there simply because the body is there.
Gilmour, David, The Transformation of spain: From Franco to the constitutional Monarchy, p7 1985 Quartet Books
Franco craved tradition and order regardless of the cost or the will of the people it was impacting. His strict application of Spain-exclusive Fascism supported the long sustaining Fascist rule. Peter Preston authored The Spanish Holocaust Inquisition and Extermination in Twentieth-Century Spain in which he notes the atrocities which occurred in Spain were over looked or unknown by many people of the time despite its historical significance. “In quashing democracy and timid agricultural reform, and in restoring the traditional hierarchy of the Roman Catholic Church, the army, big landowners and an authoritarian state, the Spanish version of fascism was very much a fundamentalist movement.”(Hochschild- Process of Extermination) Preston notes although Spanish Fascism did not have the stigmatism of the Holocaust attached to it or the numbers to compare, Spain and Franco’s Fascism should be recognized for its impressive ability to stay operable after the downfall of Fascism in Europe after the War. He attributes this success to Franco as a leader. One of the best explanations of Franco and his intentions is described in the Country Study of Spain commissioned by
...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.
Destruction of a family member may be gruesome. Although betraying a family member is deceitful. When there is false affection towards others, the truth will become noticed. To many, family is a top priority, to keep safe and loved by others, with no secrets among none. This may be possible for some, but in the Shakespearean play, Hamlet, this is not so. One thing that is more common in the entire play is betrayal from different family members, especially the Uncle. But, in a way that Hamlet discovered the truth was unorthodox. With Hamlet, the King of Denmark, finding out who killed his father was like being stabbed in the back because it felt unreal to know that your own blood can kill a loved one, just to be crowned king. The process of Hamlet killing his Uncle was
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.
Jean-Paul Sartre (1905-1980) is referred to as the most popular existentialist of the twentieth century and was born out of the third force movement in psychology. The third force movement of the twentieth century consisted of a diverse collection of psychologists and philosophers that did not all share universal principles, but were all reacting to the new orientation of psychology, which differed from behaviorism in that it did not reduce psychological processes to reactions to mechanical laws of physiological events but acknowledged the mediating and active role of the mind (Brennan, 2003). Despite the diversity of the third force movement, there were commonly shared views amongst its pioneers. One of these views was the focus on personal freedom and responsibility in terms of decision making and fulfilling ones potential (Brennan, 2003). The mind was considered to be active, and dynamic and a place where an individual could express their uniquely human abilities of cognition, willing, and judgments (Brennan, 2003). There was an emphasis on the self, and an acknowledgement of the strive of humans toward individually defined personality development. Existentialism holds that an individual is free to define his or her life course through his or her choices and decisions, but individuals are responsible for the consequences of their personal choices and decisions, and therefore freedom is a burdensome source of anguish (Brennan, 2003).
Of the many proofs of Telemachus' maturation three are sufficient to render an accurate account of what virtues he gained. The gained virtues shown are courage, wisdom, and prudence. Courage is shown when Telemachus decides to go around Nestor's house rather than passing through it, for Telemachus goes out to sea knowing that an ambush awaits him. This wisdom is manifested in his knowledge that if he stops Nestor's hospitality will delay him even more. And prudence is shown in Telemachus' ability to control his desires for comfort in Nestor's house and his decision to endure hardship at sea. Next Telemachus' confidence and hospitality are shown when he takes in Theochlamenos the seer. In the beginning of the poem Telemachus is not confident enough in his ability to provide hospitality to Athena disguised as Mentor, but now Telemachus is happy to provide the seer with refuge. Another proof of Telemachus' virtues is his confidence in ordering his mother and her maids to comply with his will; their obedience shows us that he is worthy of respect. Thus Telemachus possesses the virtues necessary to be a ruler: courage, wisdom, prudence, confidence, and hospitality.
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
Thus it enables a state of being that is in the moment (it is present). The aesthetical (in terms of material aspects) of the body are also something that is a definite variable. When the body undergoes ‘embodiment’ it is the process of the locus, culture, traditions, biological traits of the body (sex, race) that plays a role in the construction of this experience (which happens on a daily basis) and at the same time simultaneously confines it (2009:3). ‘Embodiment’ is forever shifting and growing; as one’s experiences are continuously happening and thus making it a highly subjective experience as well (2009: 4). This process then allows the body to become something that is more than just a biological construct; it allows the body to become something that is able to express itself unto other beings in both words (the patterns developed when one is speaking and the language styles that one has been influenced to use) and non-verbal communication (the shape and form the body takes when moving in space or even sitting or standing still in a space drawn from experienced emotions and the person’s historical, social and political background). Therefore it is suggested that ‘embodiment’ is something that is a network of interlinked signs showing past experiences and continuously reshaping and forming to show new signs based on new experience (Thapan 2009:
The Greek economy has seen a large collapse following the recent worldwide recession. The European Union has expressed concerns for the impact that Greece’s economic collapse will negatively affect other member nations. Greece and the European Union are working to reduce the Greek deficit and to contain the economic crisis to Greece.
Sartre is one of the constructors of the philosophy of existence that is existentialism. Humans must first be born and exist before they are able to define their essence. He states that there is no universal statement about what humans are. But, there is one overall statement about the circumstances that make us human, which is that we are free. He believes that when we have to make decisions nothing is forcing us to do what we are doing. Which leads to the idea that humans have to take full responsibility for our actions, beliefs and emotions. By being aware that we are free, the responsibility of this can cause “anguish” according to Sartre. One of the most painful thoughts can be that we alone are totally responsible for what happens to us. To avoid the pain of some of the bad decisions we make people can act as if they had no choice and may pretend that they are not free which would make them not responsible. When you act like you were not free and are not responsible is known as having bad faith. That is humans try to convince themselves that outside forces, forces that are beyond control or our conscious mental state helped determine the decisions we made.
What originally drew me to Jean-Paul Sartre was his ideas about freedom and choice. Over the year we have read many different philosophies, but up until recently most of them included some sort of God or force that can’t be proven. Since I don’t believe in any God, it was hard to pick out points that I agreed with, since most of the time, the philosophies were rooted in or used God as a given. As an atheist, Jean-Paul Sartre seemed like he was worth looking into. While there are other atheistic philosophers, Jean-Paul Sartre’s philosophy seemed to have few or close to no holes. His ideas about freedom, responsibility, and defining ourself seemed to be exactly what I was thinking or an extrapolation of it. These ideas have helped me better understand my actions as well as others. Additionally, they have encouraged me to pursue my passions.