Mention of the play reminds us of the role of imaginative art inSartre's philosophical work. This piece, whose chief protagonist isFrantz “the butcher of Smolensk,” though ostensibly about the effectof Nazi atrocities at the Eastern front on a postwar industrialistfamily in Hamburg, is really addressing the question of collectiveguilt and the French suppression of the Algerian war for independenceraging at that time. Sartre often turned to literary art to convey oreven to work through philosophical thoughts that he had already orwould later conceptualize in his essays and theoretical studies. Whichbrings us to the relation between imaginative literature andphilosophy in his work.
Sartre's early work Nausea (1938) is the very model of aphilosophical novel. Its protagonist, Roquentin, works through many ofthe major themes of Being and Nothingness that will appearfive years later. It can be read as an extended meditation on thecontingency of our existence and on the psychosomatic experience thatcaptures that phenomenon. In his famous meditation on a tree root,Roquentin experiences the brute facticity of its existence and of hisown: both are simply there, without justification, in excess (detrop). The physicality of this revelatory “sickly sweet”sensation should not be overlooked. Like the embarrassment felt beforethe Other's gaze in the voyeur example cited earlier, our bodilyintentionality (what he calls “the body as for-itself”) is revealingan ontological reality.
But at least five features of Sartre's thought seem particularlyrelevant to current discussions among philosophers both Anglo-Americanand Continental. The first is his concept of the human agent as not aself but a “presence to self.” This opening up ofthe Cartesian “thinking thing” supports a wide variety ofalternative theories of the self while retaining the features offreedom and responsibility that, one can argue, have been centraltenets of Western philosophy and law since the Greeks.
The space and quiet that idleness provides is a necessary condition for standing back from life and seeing it whole, for making unexpected connections and waiting for the wild summer lightning strikes of inspiration — it is, paradoxically, necessary to getting any work done.
As a philosophy which, above all, highlights those features of human existence which seem most resistant to explanation, one would expect existentialism to highlight sexuality as a category that is crucial for considering human existence....
No exit by Jean Paul Sartre. Please make sure to do the "quotation marks” and it has to be 5% or less from the essay, no more. please stick to the story.
The essay needs to the about no exit story and some your opinion about characters.
Existentialism is a catch-all term for those philosophers who consider the nature of the human condition as a key philosophical problem and who share Why We Hate Cheap Things | The Book of Life Why We Hate Cheap Things - The Book of Life is the 'brain' of The School of Life, a gathering of the best ideas around wisdom and emotional intelligence.
It is now common to distinguish three distinct ethical positions inSartre's writings. The first and best known, existentialist ethics isone of disalienation and authenticity. It assumes that we live in asociety of oppression and exploitation. The former is primary andpersonal, the latter structural and impersonal. While he enters intoextended polemics in various essays and journal articles of the late1940s and ‘50s concerning the systematic exploitation of peoplein capitalist and colonialist institutions, Sartre always sought a wayto bring the responsibility home to individuals who could in principlebe named. As Merleau-Ponty observed, Sartre stressed oppression overexploitation, individual moral responsibility over structuralcausation but without denying the importance of the latter. In fact,as his concept of freedom thickened from the ontological to the socialand historical in the mid ‘40s, his appreciation of theinfluence of factical conditions in the exercise of freedom grewapace.
• Once you have an idea for or have the theme for your essay, because, you need not have a fully developed thesis, go through the story and identify all of the quotes that relate to your subject or argument or are meaningful to you.
• Here is your textual support.
• Next you lay the quotes out in episodic order. In other words, in the way the quotes appear in the story.
• This is the meat of your essay; the meat of your sandwich, if you will.
• Now you write around the meat and supply the remainder of the sandwich, your narrative, which offers details, examples, further analysis, and support for your argument (thesis) and explanation of why the quote is significant, how it relates to your thesis and how it helps prove your point. Do not worry about coming up with a thesis right away. Developing writers will often discover their thesis while writing their conclusion. If the best thesis turns out to be in the conclusion, move your thesis statement to the introductory paragraph.
If you can read, follow this formula and write with any degree of clarity, you will have mastered the rudiments of this type of essay.
Sartre's biographical studies and thought indicate that history is not only a field in which you gather facts, events, and processes, but it is a worthy challenge which includes a grave personal responsibility: my responsibility to the dead lives that preceded me.
As we look around the contemporary world, the poverty of materialist theories of economic development is all too apparent. The school of deterministic materialism habitually points to the stunning economic success of Asia in the past few decades as evidence of the viability of free market economics, with the implication that all societies would see similar development were they simply to allow their populations to pursue their material self-interest freely. Surely free markets and stable political systems are a necessary precondition to capitalist economic growth. But just as surely the cultural heritage of those Far Eastern societies, the ethic of work and saving and family, a religious heritage that does not, like Islam, place restrictions on certain forms of economic behavior, and other deeply ingrained moral qualities, are equally important in explaining their economic performance. And yet the intellectual weight of materialism is such that not a single respectable contemporary theory of economic development addresses consciousness and culture seriously as the matrix within which economic behavior is formed.
Those free hours became the model for how I wanted to live the rest of my life.The present hysteria is not a necessary or inevitable condition of life; it’s something we’ve chosen, if only by our acquiescence to it.