In Fashioning Myself I Fashion Man Sartre
 Cover of the first edition | |
| Author | Jean-Paul Sartre |
|---|---|
| Original championship | Fifty'existentialisme est un humanisme |
| Translators | Philip Mairet Carol Macomber |
| State | French republic |
| Language | French |
| Subject | Existentialism |
| Publisher | Les Editions Nagel, Methuen & Co |
| Publication date | 1946 |
| Published in English | 1948 |
| Media blazon | Print (Hardcover and Paperback) |
| Pages | seventy (English edition) |
| ISBN | 978-0413313003 |
Existentialism Is a Humanism (French: 50'existentialisme est un humanisme) is a 1946 piece of work past the philosopher Jean-Paul Sartre, based on a lecture past the same name he gave at Order Maintenant in Paris, on 29 October 1945. In early translations, Existentialism and Humanism was the championship used in the U.k.; the work was originally published in the United states of america as Existentialism , and a later translation employs the original title.
Summary [edit]
Sartre asserts that the fundamental defining concept of existentialism is that the existence of a person is prior to their essence. The term "existence precedes essence" subsequently became a saying of the existentialist movement. Put merely, this ways that at that place is nothing to dictate that person's character, goals in life, and and then on; that only the private can ascertain their essence. Co-ordinate to Sartre, "homo commencement of all exists, encounters himself, surges up in the globe – and defines himself afterwards".
Thus, Sartre rejects what he calls "deterministic excuses" and claims that people must take responsibility for their behavior. Sartre defines ache as the emotion that people experience once they realize that they are responsible not simply for themselves, just for all humanity. Ache leads people to realize that their actions guide humanity and allows them to make judgments almost others based on their mental attitude towards freedom. Nevertheless, "it is not the will that gives value to the possibility. Valuation depends on me, that's true, but not on my volition. Information technology depends on my projection, that is to say, on how I perceive the world, how I experience information technology."[1] Ache is as well associated with Sartre's notion of despair, which he defines as optimistic reliance on a ready of possibilities that make action possible. Sartre claims that "In fashioning myself, I way Man", proverb that the individual's activeness will affect and shape flesh. The being-for-itself uses despair to embrace freedom and take meaningful action in total acceptance of whatever consequences may ascend equally a event. He as well describes abandonment every bit the loneliness that atheists feel when they realize that at that place is no God to prescribe a way of life, no guidance for people on how to alive; that nosotros're abandoned in the sense of being solitary in the universe and the arbiters of our own essence. "There is a contingency of human being. It is a condemnation of their being. Their being is not adamant, and then it is up to everyone to create their ain existence, for which they are then responsible. They cannot not be free, there is a class of necessity for freedom, which can never be given up."[1] Sartre closes his work by emphasizing that existentialism, equally it is a philosophy of action and one's defining oneself, is optimistic and liberating. "Sartre offers a description of human beings as a project and as a commitment."[1]
Publication history [edit]
First published in French in 1946, Existentialism and Humanism was published in an English translation by Philip Mairet in 1948. In the Usa, the work was originally published as Existentialism. The work has also been published in German translation.[two] An English translation by Carol Macomber, with an introduction by the sociologist Annie Cohen-Solal and notes and preface by Arlette Elkaïm-Sartre, was published under the title Existentialism Is a Humanism in 2007.[three]
Reception [edit]
Existentialism Is a Humanism has been "a pop starting-signal in discussions of existentialist idea,"[4] and in the philosopher Thomas Baldwin'due south words, "seized the imagination of a generation."[5] However, Sartre himself afterwards rejected some of the views he expressed in the work, and regretted its publication.[4] Other philosophers have critiqued the lecture on various grounds: Martin Heidegger wrote in a alphabetic character to the philosopher and Germanist Jean Beaufret that while Sartre'due south statement that "existence precedes essence" reverses the metaphysical argument that essence precedes existence, "the reversal of a metaphysical argument remains a metaphysical statement." In Heidegger'due south view, Sartre "stays with metaphysics in oblivion of the truth of Being."[6]. Heidegger reportedly told Hubert Dreyfus that Sartre's work was "dreck."[7] Marjorie Grene found Sartre'south discussion of "the trouble of the relation betwixt individuals" in Existentialism and Humanism to exist weaker than the one he had previously offered in Being and Nothingness (1943).[8] Walter Kaufmann commented that the lecture "has been widely mistaken for the definitive statement of existentialism," but is rather "a brilliant lecture which bears the stamp of the moment." Co-ordinate to Kaufmann, Sartre makes factual errors, including misidentifying philosopher Karl Jaspers equally a Catholic, and presenting a definition of existentialism that is open to question.[two] Thomas C. Anderson criticized Sartre for asserting without explanation that if a person seeks freedom from imitation, external authorities, then he or she must invariably allow this freedom for others.[9] Iris Murdoch found one of Sartre's discussions with a Marxist interesting, but otherwise considered Existentialism and Humanism to be "a rather bad trivial book."[ten] Mary Warnock believed Sartre was right to dismiss the piece of work.[4]
The philosopher Frederick Copleston stated that Sartre, like Georg Wilhelm Friedrich Hegel and Edmund Husserl, interpreted the views of René Descartes as an anticipation of his ain philosophical views.[11] The neurobiologist Steven Rose described a argument in which Sartre maintained that man "will exist what he makes of himself" as a "windily rhetorical paean to the nobility of universalistic man" and "more an exercise in political sloganeering than a sustainable philosophical position." He pointed to aging and disease every bit examples of factors that limit human freedom.[12] The philosopher Slavoj Žižek argued that there is a parallel betwixt Sartre's views and claims made by the grapheme Father Zosima in Fyodor Dostoyevsky's novel The Brothers Karamazov (1880): whereas Sartre believes that with full liberty comes total responsibility, for Father Zosima "each of us must make us responsible for all men's sins".[13]
References [edit]
- ^ a b c Malinge 2021.
- ^ a b Kaufmann 1975, pp. 280–281.
- ^ Sartre 2007, p. iv; Cohen-Solal 2007, pp. 3–xv; Elkaïm-Sartre 2007, pp. vii–xiv.
- ^ a b c Warnock 2003, p. xvii.
- ^ Baldwin 2005, p. 835.
- ^ Heidegger 2008, p. 232.
- ^ "Bryan Magee talks to Hubert Dreyfus on Husserl, Heidegger and Modern Existencialism (1987) | CosmoLearning Philosophy".
- ^ Grene 1959, pp. 72–73.
- ^ Anderson 1979.
- ^ Murdoch 1997, p. 111.
- ^ Copleston 1994, pp. 150–151.
- ^ Rose 1997, pp. ane, five–6.
- ^ Zizek 2004, p. 327. sfn mistake: no target: CITEREFZizek2004 (aid)
Bibliography [edit]
- Books
- Anderson, Thomas C. (1979). Foundation and Structure of Sartrean Ethics. Lawrence, Kansas: University Press of Kansas. ISBN978-0700601912.
- Baldwin, Thomas (2005). "Sartre, Jean-Paul". In Honderich, Ted (ed.). The Oxford Companion to Philosophy, Second Edition. Oxford: Oxford Academy Printing. ISBN0-19-926479-one.
- Cohen-Solal, Annie (2007). "Introduction". In Kulka, John (ed.). Existentialism Is a Humanism. New Haven: Yale Academy Press. ISBN978-0-300-11546-8.
- Copleston, Frederick (1994). A History of Philosophy Volume IV. Modern Philosophy: From Descartes to Leibniz. New York: Doubleday. ISBN0-385-47041-10.
- Elkaïm-Sartre, Arlette (2007). "Preface to the 1996 French Edition". In Kulka, John (ed.). Existentialism Is a Humanism. New Haven: Yale University Press. ISBN978-0-300-11546-8.
- Grene, Marjorie (1959). Introduction to Existentialism . Chicago: University of Chicago Press. ISBN978-0700601912.
- Heidegger, Martin (2008). "Alphabetic character on Humanism". In Krell, David Farrell (ed.). Bones Writings. London: Harper Perennial. ISBN978-0-06-162701-9.
- Kaufmann, Walter (1975). Existentialism From Dostoevsky to Sartre. New York: New American Library. ISBN0-452-00930-8.
- Murdoch, Iris (1997). Existentialists and Mystics: Writings on Philosophy and Literature. London: Chatto & Windus. ISBN0-7011-6629-0.
- Rose, Steven (1997). Lifelines: Biological science, Freedom, Determinism. London: Penguin Books. ISBN0-713-99157-7.
- Sartre, Jean-Paul (2007). Existentialism Is a Humanism. New Haven: Yale University Press. ISBN978-0-300-11546-eight.
- Warnock, Mary (2003). "Introduction". Existence and Nothingness: An essay on phenomenological ontology. London: Routledge. ISBN0-415-27848-1.
- Žižek, Slavoj (2004). Absolute Recoil: Towards a New Foundation of Dialectical Materialism. London: Verso Books. ISBN978-1784781996.
- Articles
- Malinge, Yoann (2021). "Sartre, "Existentialism is a humanism"". The Literary Encyclopedia . Retrieved 12 May 2021 – via Academia.
External links [edit]
- L'existentialisme est united nations Humanisme (annal) Comments and French text of the lecture
- Full version of "Existentialism Is a Humanism" lecture
- A guide to understand Jean Paul Sartre's Existentialism is a Humanism, an article of Yoann Malinge - [Literary Encyclopedia]
- A student's guide to Jean-Paul Sartre'south Existentialism and Humanism - Philosophy Now
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