Existentialism Is A Humanism This book list for those who looking for to read and enjoy the Existentialism Is A Humanism, you can read or download Pdf/ePub books and don't forget to give credit to the trailblazing authors. Existentialism is a Humanism Jean-Paul Sartre, 19451 My purpose here is to defend existentialism against several reproaches that have been laid against it. Existentialism has been criticised for inviting people to remain in a quietism of despair, to fall back into a the middle-class luxury of a merely contemplative philosophy. We are reproached. Existentialism Is a Humanism Sartre’s lecture Existentialism Is a Humanism seeks to accomplish two aims: first, it tries to offer an accessible (although incomplete) introduction to his existentialist philosophy, and secondly, it tries to address some of the wide-ranging and often vicious criticism he received from other philosophers, as well as from the French public and media.

Existentialism Is a Humanism (French: L'existentialisme est un humanisme) is a 1946 work by the philosopher Jean-Paul Sartre, based on a lecture by the same name he gave at Club Maintenant in Paris, on 29 October 1945. In early translations, Existentialism and Humanism was the title used in the United Kingdom; the work was originally published in the United States as Existentialism, and a later translation employs the original title. The work, once influential and a popular starting-point in discussions of Existentialist thought, has been widely criticized by philosophers, including Sartre himself, who later rejected some of the views he expressed in it.

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Summary[edit]

Sartre asserts that the key defining concept of existentialism is that the existence of a person is prior to their essence. The term 'existence precedes essence' subsequently became a maxim of the existentialist movement. Put simply, this means that there is nothing to dictate that person's character, goals in life, and so on; that only the individual can define their essence. According to Sartre, 'man first of all exists, encounters himself, surges up in the world – and defines himself afterwards'.

Thus, Sartre rejects what he calls 'deterministic excuses' and claims that people must take responsibility for their behavior. Sartre defines anguish as the emotion that people feel once they realize that they are responsible not just for themselves, but for all humanity. Anguish leads people to realize that their actions guide humanity and allows them to make judgments about others based on their attitude towards freedom. Anguish is also associated with Sartre's notion of despair, which he defines as optimistic reliance on a set of possibilities that make action possible. Sartre claims that 'In fashioning myself, I fashion Man', saying that the individual's action will affect and shape mankind. The being-for-itself uses despair to embrace freedom and take meaningful action in full acceptance of whatever consequences may arise as a result. He also describes abandonment as the loneliness that atheists feel when they realize that there is no God to prescribe a way of life, no guidance for people on how to live; that we're abandoned in the sense of being alone in the universe and the arbiters of our own essence. Sartre closes his work by emphasizing that existentialism, as it is a philosophy of action and one's defining oneself, is optimistic and liberating.

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 United States, the work was originally published as Existentialism.^[1] Another English translation, by Carol Macomber, was published under the title Existentialism Is a Humanism in 2007. It has an introduction by Annie Cohen-Solal and notes and preface by Arlette Elkaïm-Sartre.^[2]

Reception[edit]

Existentialism Is a Humanism has been 'a popular starting-point in discussions of existentialist thought,'^[3] and in Thomas Baldwin's words, 'seized the imagination of a generation.'^[4] However, Sartre himself later rejected some of the views he expressed in the work, and regretted its publication.^[3] Other philosophers have critiqued the lecture on various grounds: Martin Heidegger wrote in a letter to the philosopher and Germanist Jean Beaufret that while Sartre's statement that 'existence precedes essence' reverses the metaphysical statement that essence precedes existence, 'the reversal of a metaphysical statement remains a metaphysical statement.' In Heidegger's view, Sartre 'stays with metaphysics in oblivion of the truth of Being.'^[5]Marjorie Grene found Sartre's discussion of 'the problem of the relation between individuals' in Existentialism and Humanism to be weaker than the one he had previously offered in Being and Nothingness.^[6]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.' According to Kaufmann, Sartre makes factual errors, including misidentifying philosopher Karl Jaspers as a Catholic, and presenting a definition of existentialism that is open to question.^[1] Thomas C. Anderson criticized Sartre for asserting without explanation that if a person seeks freedom from false, external authorities, then he or she must invariably allow this freedom for others.^[7]Iris Murdoch found one of Sartre's discussions with a Marxist interesting, but otherwise considered Existentialism and Humanism to be 'a rather bad little book.'^[8]Mary Warnock believed Sartre was right to dismiss the work.^[3]

The philosopher Frederick Copleston, writing in fourth volume of A History of Philosophy, stated that Sartre, like Georg Wilhelm Friedrich Hegel and Edmund Husserl, interpreted the views of René Descartes as an anticipation of his own philosophical views.^[9] The neurobiologist Steven Rose, writing in Lifelines: Biology, Freedom, Determinism (1997), described a statement in which Sartre maintained that man 'will be what he makes of himself' as a 'windily rhetorical paean to the dignity of universalistic man' and 'more an exercise in political sloganeering than a sustainable philosophical position.' He pointed to aging and disease as examples of factors that limit human freedom.^[10] The philosopher Slavoj Žižek, writing in Absolute Recoil: Towards a New Foundation of Dialectical Materialism (2004), argued that there is a parallel between Sartre's views and claims made by the character Father Zosima in Fyodor Dostoyevsky's novel The Brothers Karamazov (1880): whereas Sartre believes that with total freedom comes total responsibility, for Father Zosima 'each of us must make us responsible for all men's sins'.^[11]

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References[edit]

1. ^ ^abKaufmann 1975, pp. 280–281.
2. ^Kulka 2007, p. 10.
3. ^ ^abcWarnock 2003, p. xvii.
4. ^Baldwin 2005, p. 835.
5. ^Heidegger 2008, p. 232.
6. ^Grene 1959, pp. 72–73.
7. ^Anderson 1979.
8. ^Murdoch 1997, p. 111.
9. ^Copleston 1994, pp. 150–151.
10. ^Rose 1997, pp. 1, 5–6.
11. ^Zizek 2004, p. 327.

Bibliography[edit]

Existentialism Is A Humanism Pdf Download

Books

• Anderson, Thomas C. (1979). Foundation and Structure of Sartrean Ethics. Lawrence, Kansas: University Press of Kansas. ISBN978-0700601912.
• Baldwin, Thomas; Honderich, Ted, Editor (2005). The Oxford Companion to Philosophy, Second Edition. Oxford: Oxford University Press. ISBN0-19-926479-1.CS1 maint: extra text: authors list (link)
• Copleston, Frederick (1994). A History of Philosophy Volume IV. Modern Philosophy: From Descartes to Leibniz. New York: Doubleday. ISBN0-385-47041-X.
• Grene, Marjorie (1959). Introduction to Existentialism. Chicago: University of Chicago Press. ISBN978-0700601912.
• Heidegger, Martin (2008). Basic 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.
• Kulka, John, Editor; Sartre, Jean-Paul (2007). Existentialism Is a Humanism. New Haven: Yale University Press. ISBN978-0-300-11546-8.CS1 maint: extra text: authors list (link)
• Murdoch, Iris (1997). Existentialists and Mystics: Writings on Philosophy and Literature. London: Chatto & Windus. ISBN0-7011-6629-0.
• Rose, Steven (1997). Lifelines: Biology, Freedom, Determinism. London: Penguin Books. ISBN0-713-99157-7.
• Warnock, Mary; Sartre, Jean-Paul (2003). Being 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.

External links[edit]

• L'existentialisme est un Humanisme full French text of the lecture

Sartre’s lecture Existentialism Is a Humanism seeks to accomplish two aims: first, it tries to offer an accessible (although incomplete) introduction to his existentialist philosophy, and secondly, it tries to address some of the wide-ranging and often vicious criticism he received from other philosophers, as well as from the French public and media.

Sartre opens by briefly outlining some of the principal criticisms his doctrine has received, from the denigration of “existentialists” by laypeople who have not tried to understand his philosophy, to the Communist complaints that existentialism refuses to take action and focuses too closely on the individual at the expense of others, to the Christian accusations that existentialism is pessimistic and destroys all standards for moral judgment. Rather, Sartre says, existentialism is an optimistic, action-oriented philosophy that centers moral responsibility and people’s interconnections with others.

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Sartre then defines “existentialism” for his audience: its core is the idea that “existence precedes essence.” Unlike a manufactured object, like a paper knife, that is designed before it is created, he argues, humans come into the world before they have definite values, purposes or characters. Whereas the paper knife’s essence precedes its existence, a human’s existence precedes its essence. The consequence of this fact is subjectivity, or one’s freedom to define oneself through action; since there is no preexisting human nature, goal for human life, or divine mandate to act in particular ways, “man is nothing other than what he makes of himself.” A person is a human project, just the sum of their actions, but they can also imagine what they will and should become in the future. In other words, human life is a project (in the noun sense) and people project (in the verb sense) an image of themselves in order to define their essence. This universal human predicament, which Sartre calls the human condition, contrasts with the notion of an essential human nature that earlier atheists espoused to preserve the moral codes of religion while dispensing with God as a figurehead. Because the human condition is universal, the way any individual addresses it through their actions expresses a set of values about what is “good” for humanity as a whole; each person becomes “responsible for all men,” the creator and exemplar of a unique moral code for humankind.

After finishing the basic sketch of his core existentialist arguments, Sartre turns to three central and often-misunderstood concepts in existentialism: anguish, abandonment and despair. The freedom to define one’s values is also at the same time the obligation to define oneself in some way, and anguish is the painful realization of moral responsibility that accompanies choice. Whereas Christians see existentialism as painful and pessimistic because of its relationship to anguish, Sartre argues that anguish is actually a consistent feature of all decision-making; rather, he says, people have a tendency to make themselves believe that they are not in control of their own actions so that they can avoid feeling responsible for what they have chosen to do. This evasion of moral responsibility is called bad faith.

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Abandonment is the fact that, as Sartre puts it, people are “condemned to be free.” Because for Sartre belief in God is no longer viable in modernity, people are left without a predetermined moral compass and forced to answer for their choices. He gives examples of a student and a Jesuit he met in a prison camp to demonstrate that even people’s “passions” and the “signs” that people see in the world, when they influence actions, do not alleviate responsibility for those actions. Despair (in French, literally non-hope) means that people should think about circumstances rationally, based on the available information, instead of having faith that their actions will be rewarded or that forces they cannot see will resolve circumstances in their favor.

Sartre returns to the criticisms others have leveled against existentialism, now addressing them explicitly. He first responds to the notion that existentialism confines people to their individual subjectivity. He argues that recognizing one’s subjectivity is always already recognizing the existence of others with parallel subjectivities who are also confronting the human condition. Then, he responds to the accusation that existentialism makes values meaningless. He compares the human project to a work of art: while there is no predetermined measure for a good or bad artwork or life (and, if there were, artists and subjects would not truly be free), an artwork can still clearly be valuable because it expresses its own value structure and offers a distinct perspective on the world. Similarly, the existentialist subject can express values even though they are the one who determines those values.

Next, Sartre responds to the Christian accusation that existentialists cannot morally judge others. He argues that that judgment should properly consist not in judging another by one’s own moral code but rather by recognizing the inconsistencies in another’s moral paradigm: in other words, recognizing bad faith. Usually, this bad faith consists of a person’s insistence that they have no choice but to follow a moral code that they have indeed chosen. This constitutes a denial of the freedom that, for Sartre, is the foundation of all values. He gives examples of two literary characters who, despite their opposite attitudes toward sex, he takes as morally equivalent because they both choose their paths for the sake of their freedom; these contrast with instances where people would make the same choices because they feel that they have no power to deny the passions or social expectations that encourage those choices. The final objection is that existentialist values “need not be taken very seriously” because they are up to individuals. Sartre responds that subjective value is, in fact, all the value that there is; in fact, people’s professions, hobbies and political causes, among other things, are deeply valuable to them precisely because they choose them of their own free will.

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To conclude his lecture, Sartre explains the sense in which, contrary to popular belief, existentialism is a humanism. https://golde.netlify.app/ch341-windows-10.html. He differentiates his humanism from that of thinkers like sociologist Auguste Comte, who believe that every person has intrinsic value by virtue of their humanity. Sartre finds this illogical and wonders what the source of this value could possibly be when, in fact, “man is constantly in the making”—people are not born inherently valuable, but rather constantly create the value in their own lives. Rather, Sartre argues, his existentialism is humanist in the sense that it refuses to appeal to God to make sense of the human condition and grounds the moral aims and truths of human life in humans themselves.

Existentialism Is Humanism Summary

Existentialism