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INDIVIDUAL CHOICE OF VALUES IS CRITICAL FOR EVERYONE
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- INDIVIDUAL AND SOCIETY ARE WHOLISTICALLY CONNECTED
- RESPONSIBILITY TO OTHERS IS IMPORTANT
INDIVIDUAL CHOICE OF VALUES IS CRITICAL FOR EVERYONE1. DEONTOLOGY IS INCORRECT--WE CANNOT SEPARATE INTENTION AND ACTION Jean-Paul Sartre, philosopher. BEING AND NOTHINGNESS, 1994, p. 484 Our description of freedom, since it does not distinguish between choosing and doing, compels us to abandon at once the distinction between the intention and the act. The intention can no more be separated from the act than thought can be separated from the language which expresses it; and as it happens that our speech informs us of our thought, so our acts will inform us of our intentions.
Jean-Paul Sartre, philosopher, in George Novack. EXISTENTIALISM VERSUS MARXISM, 1966, pp. 74-5 When we say that man chooses his own self, we mean that every one of us does likewise; but we also mean that in making this choice he chooses for all men. In fact, in creating the man we want to be, there is not a single one of our acts which does not at the same time create an image of man as we think he ought to be. To choose to be this or that is to affirm at the same time the value of what we choose...
Jean-Paul Sartre, philosopher. BEING AND NOTHINGNESS, 1994, p. 477 Since the intention is the choice of the end and since the world reveals itself across our conduct, it is the intentional choice of the end which reveals the world, and the world is revealed as this or that (in this or that order) according to the end chosen. The end, illuminating the world, is a state of the world to be obtained and not yet existing.
1. HUMAN IDENTITY IS SHAPED BY ALL OF HUMAN HISTORY Jean-Paul Sartre, philosopher. CRITIQUE OF DIALECTICAL REASON, 1976, p. 54 I totalize myself on the basis of centuries of history, an in accordance with my culture, I totalize this experience. This means that my life itself is centuries old, since the schemata which permit me to understand, to modify and totalize my practical undertakings (and the set of determinations which go with them) have entered the present (present in their effects and past in their completed history). In this sense, diachronic evolution is present (as past--and, as we shall see later, as future) in synchronic totalisation; their relations are bonds of interiority and, to the extent that critical investigation is possible, the temporal depth of the totalising process becomes evident as soon as I reflexively interpret the operations of my individual life.
It should be realized that the crucial discovery of dialectical investigation is that man is “mediated” by things to the same extent as things are “mediated” by man. This truth must be born in mind in its entirety if we are to develop all its consequences. This is what is called dialectical circularity and, as we shall see, it must be established by dialectical investigation. But if we were not already dialectical beings we would not even be able to comprehend this circularity. 3. VIEWING INDIVIDUAL AND SOCIETY WHOLISTICALLY SOLVES MANY CONTRADICTIONS Jean-Paul Sartre, philosopher, in Thomas R. Flynn. SARTRE AND MARXIST EXISTENTIALISM, 1986, p. 139 Contemporary consciousness seems torn by an antinomy. Those who hold above all for the dignity of the human person, his freedom, his inalienable rights, by that very fact lean toward “the spirit of analysis,” which conceives of persons outside of their real conditions of existence, which confers on them an immutable, abstract nature that isolates them and blinds them to their solidarity. Those who have forcefully understood that man is rooted in collectivity and who wish to affirm the importance of economic, technical, and historical factors, rush toward the spirit of synthesis that, blind to persons, has eyes only for groups. This antinomy is observable, for example, in the widespread belief that socialism is the polar opposite of freedom. RESPONSIBILITY TO OTHERS IS IMPORTANT1. RECOGNIZING FREEDOM OF OTHERS IS NECESSARY FOR MY OWN FREEDOM Thomas R. Flynn. SARTRE AND MARXIST EXISTENTIALISM, 1986, p.40 Freedom in the purely formal sense, that is “freedom as the definition of man,” Sartre allows, does not depend on the other. But as soon as there is commitment, i.e., once my particular project and its attendant situation enter the picture, “I am obliged to will the other’s freedom as well as my own. I cannot take my freedom as an end unless I equally take that of others for an end. Again, his critics challenge: “It may be true that I cannot consciously choose unfreedom, but why can’t I simply choose freedom for myself alone?” In response, we must recall, first, that this universal freedom conditional is limited to “the plane of free commitment”. So it requires as a precondition that I admit the factual truth of my own presence-to-self and presence-to-the-world as well as that of every other.
Jean-Paul Sartre, philosopher, in Thomas R. Flynn. SARTRE AND MARXIST EXISTENTIALISM, 1986, p. 64 Try to understand this at any rate: if violence began this very evening and oppression had never existed on the earth, perhaps some slogans of nonviolence might end the quarrel. But if the whole regime, even your nonviolent ideas, are conditioned by a thousand-year-old oppression, your passivity serves only to place you in the ranks of the oppressors.
Jean-Paul Sartre, philosopher. BEING AND NOTHINGNESS, 1994, p. 222 By the mere appearance of the Other, I am put in the position of passing judgment on myself as on an object, for it is as an object that I appear to the Other. Yet this object which has appeared to the Other is not an empty image in the mind of another. Such an image in fact, would be imputable wholly to the Other and so could not “touch” me. I could feel irritation, or anger before it as before a bad portrait of myself which gives to my expression an ugliness or baseness which I do not have, but I could not be touched to the quick. Shame is by nature recognition. I recognize that I am as the Other sees me.
Jean-Paul Sartre, philosopher. BEING AND NOTHINGNESS, 1994, p. 277 The Other’s existence is so far from being placed in doubt that this false alarm can very well result in making me give up my enterprise. If, on the other hand, I persevere in it, I shall feel my heart beat fast, and I shall detect the slightest noise, the slightest creaking of the stairs. Far from disappearing with my first alarm, the Other is present everywhere, below me, above me, in the neighboring rooms, and I continue to feel profoundly my being-for-others.
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