By Jean-Paul Sartre

Jean-Paul Sartre, the seminal smarty-pants of mid-century considering, introduced the existentialist fleet with the ebook of Being and Nothingness in 1943. notwithstanding the e-book is thick, dense, and unfriendly to careless readers, it's fundamental to these attracted to the philosophy of attention and unfastened will. a few of his arguments are mistaken, others are doubtful, yet for the main half Sartre's concepts penetrate deeply into primary philosophical territory. Basing his perception of self-consciousness loosely on Heidegger's "being," Sartre proceeds to sharply delineate among awake activities ("for themselves") and subconscious ("in themselves"). it's a wakeful selection, he claims, to reside one's existence "authentically" and in a unified type, or not--this is the basic freedom of our lives.
Drawing on heritage and his personal wealthy mind's eye for examples, Sartre deals compelling vitamins to his extra formal arguments. The waiter who detaches himself from his job-role sticks within the reader's reminiscence with better tenacity than the long dialogue of inauthentic lifestyles and serves to carry the whole strength of the argument to lifestyles. no matter if you're now not an angst-addicted poet from North seashore, Being and Nothingness provides you with a deep dialog with a super mind--unfortunately, a unprecedented locate nowadays.

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Extra resources for Being and Nothingness

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Xxxiv BEING AND. " "In this case the desired synthesis of the in-itself with the For-itself will be the quasi-pantheistic synthesis of the totality of the in-itself with the for-itself which recovers it. " (p. 456) To such passages may be added others in which the mere language suggests that old terms are being deliberately worked into a new frame­ work. Thus the process by which the For-itself faces up to its true being, a process which Sartre tells us is necessary before one can lead an ethical life, is called a katharsis or purification.

For Heidegger also "human reality" is ontic-ontological; that is, it can always pass beyond thephemomenon toward its being. But the passage from the particular object to the essence is a passage from homo­ geneous to homogeneous. Is it the same for the passage from the existent to the phenomenon of being: Is passing beyond the existent toward the phenomenon of being actually to pass beyond it toward its being, as one THE PURSUIT OF BEING xlix passes beyond the particular red toward its essence?

Without a body the For-itself could have no relation whatsoever with what we call the world. , in other words, as perceived through the senses. The For-itself does not have senses. It is present to the world through the senses, and the world spatially has meaning only with III xl I I BEING AND NOTHINGNESS the body as a center of reference. As a For-itself, although I can adopt the point of view of an Other by holding up a hand or foot and looking at it, I experience my body as mine only when I experience the world through it.

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