In this work, Kathleen V. Wider discusses Jean-Paul Sartre's analysis of consciousness in Being and Nothingness in light of recent work by analytic philosophers, psychologists, and neuroscientists. ...She brings together phenomenological and scientific understandings of the nature of consciousness and argues that the two approaches can strengthen and suppport each other. Work on consciousness from two very different philosophical traditions—the continental and analytic—contributes to her explanation of the deep-seated intuition that all consciousness is self-consciousness.
In Being and Nothingness Sartre picks up diverging threads in the phenomenological tradition, weaves them together with ideas from Gestalt and behaviourist psychology, and asks: What is ...consciousness? What is its relationship to the body, to the external world, and to other minds? Sartre believes that the mind and its states are by-products of introspection, created in the act that purports to discover them. How does this happen? And how are we able to perceive ourselves as persons - physical objects with mental states? Sartre's Phenomenology reconstructs Sartre's answers to these crucial questions. On Sartre's view, consciousness originally apprehends itself in terms of what it is consciousness of, that is, as an activity of apprehending the world. David Reisman traces the path from this minimal form of self-consciousness to the perception of oneself as a full-blown person. Similar considerations apply to the perception of others. Reisman describes Sartre's account of the transition from one's original apprehension of another consciousness to the perception of other persons. An understanding of the various levels of self-apprehension and of the apprehension of others allows Reisman to penetrate the key ideas in Being and Nothingness, and to compare Sartre to analytic philosophers on fundamental questions in the philosophy of mind.
Selon Jean-Paul Sartre dans Les Mots « on parle dans sa propre langue, on écrit dans une langue étrangere », c'est plus que l'écart entre oral et écrit, c'est le métis qui écrit en nous, car nous ...sommes tous et toutes métissé.e.s. Quant a moi en tant que francophone, je suis un mélange d'arabe et de français et je crois que je pense en français bien que la communication et le glissement entre les deux langues soient pour moi une seule langue. Mon pere ingénieur de formation a été nommé directeur du cadastre au moment du Mandat français, lorsque la France a voulu organiser le cadastre au Liban. Je pars d'un point de vue personnel si vous le permettez par rapport a la langue française pour laquelle je porte une fascination.
Vorm noch inhoud L.C. de Bruin
Algemeen Nederlands tijdschrift voor wijsbegeerte,
01/2021, Volume:
113, Issue:
4
Journal Article
Peer reviewed
In this article I discuss Richard Rorty’s ideal of narrative self-creation in relation to Rachel Cusk's trilogy Outline (2014), Transit (2016) and Kudos (2018). I will focus in particular on the ...tension between individual freedom and the weight of social relationships. I will show that we can discern a modest ideal of narrative self-creation in Cusk's trilogy that is not just linguistic in nature, but stresses the relational and intersubjective dimension of self-creation. Moreover, Cusk's ideal is explicitly articulated from a female perspective. The emphasis is here on the fundamental interdependence and vulnerability of the self, and on the scaffolding yet also constraining influence of social relationships.
Jean-Paul Sartre (1905–1980) was one of the most influential thinkers of the twentieth century. Regarded as the father of existentialist philosophy, he was also a political critic, moralist, ...playwright, novelist, and author of biographies and short stories. Thomas R. Flynn provides the first book-length account of Sartre as a philosopher of the imaginary, mapping the intellectual development of his ideas throughout his life, and building a narrative that is not only philosophical but also attentive to the political and literary dimensions of his work. Exploring Sartre's existentialism, politics, ethics, and ontology, this book illuminates the defining ideas of Sartre's oeuvre: the literary and the philosophical, the imaginary and the conceptual, his descriptive phenomenology and his phenomenological concept of intentionality, and his conjunction of ethics and politics with an 'egoless' consciousness. It will appeal to all who are interested in Sartre's philosophy and its relation to his life.
Jean-Paul Sartre, based on the phenomenological method and existentialist philosophy, described human reality as freedom in situation, understood in the indissoluble unity between itself and itself, ...that is, between freedom and facticity. Existence of the subject is not given abstractly, it occurs in a concrete space, circumscribed in materiality and acquires meaning in the light of the project of being. In defining the concept of situation, Sartre uses the notions of "my place" and "my surroundings", portraying materiality as a boundary condition of freedom. From this notion of spatiality, the present work aims to establish relations between the Sartrian concept of situation, as defined in Being and Nothingness, and the concept of territory used in several areas of knowledge that approach the relation between person and environment, such as geography, anthropology, ethology, psychology and other areas of health. The multiple possibilities of interdisciplinary interlocution of the notion of territory result from the dynamics of the concept, which is not limited to the physical environment, but brings together social and symbolic aspects in an integrated and dialectical way. Discussing the approximations between the concepts of territory, territoriality and situation contribute to the interdisciplinarity of the different areas that use them in professional practice.
Conmemorando los 40 años de la muerte de Jean-Paul Sartre, este artículo se propone revisar algunos de sus conceptos fundamentales, partiendo de zonas poco exploradas de su obra, como es el caso del ...teatro, y en particular de la pieza El diablo y el buen Dios. En ella se condensa toda una «ética de la ambigüedad», donde no tienen cabida categorías como el Bien y el Mal en términos abstractos y totalizadores, sino que también ellas son el producto de una praxis histórica y material.
Anscombe distinguishes two notions of “self‐conscious”: the philosophical notion, which refers to the special form of awareness one has of oneself as oneself, and the ordinary notion, which we employ ...when we speak of “feeling self‐conscious before another”. My aim in this paper is to show that ordinary self‐consciousness cannot be understood in terms of either of the forms of intersubjective relation standardly acknowledged in the philosophical literature. It cannot be understood reductively, in terms of the psychological states of each subject nor can it be understood in terms of an irreducible second personal relation. Instead, I argue that in order to understand the phenomenological structure of ordinary self‐consciousness, we must rehabilitate Sartre's thought that when I am conscious of myself as being the object of another's gaze, I experience myself as being acted upon by them, in such a way that what I experience them as doing to me and what I experience myself as thereby undergoing are two aspects of an irreducible interpersonal transaction.
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DOBA, FZAB, GIS, IJS, IZUM, KILJ, NLZOH, NUK, OILJ, PILJ, PNG, SAZU, SBCE, SBMB, SIK, UILJ, UKNU, UL, UM, UPUK
What would it be like to be privy to the mind of one of the twentieth century's greatest thinkers? John Gerassi had just this opportunity; as a child, his mother and father were very close friends ...with Jean-Paul Sartre and Simone de Beauvoir, and the couple became for him like surrogate parents. Authorized by Sartre to write his biography, Gerassi conducted a long series of interviews between 1970 and 1974, which he has now edited to produce this revelatory and breathtaking portrait of one of the world's most famous intellectuals.
Through the interviews, with both their informalities and their tensions, Sartre's greater complexities emerge. In particular, we see Sartre wrestling with the apparent contradiction between his views on freedom and the influence of social conditions on our choices and actions. We also gain insight into his perspectives on the Spanish Civil War, World War II, and the disintegration of colonialism.
These conversations add an intimate dimension to Sartre's more abstract ideas. With remarkable rigor and intensity, they also provide a clear lens through which to view the major conflagrations of the past century.
