Existentialism In Albert Camuss The Guest
Emily Dickinson's I Felt A Funeral In My Brain
To Sartre, "existence precedes essence" means that a personality is not built over a previously designed model or a precise purpose, because it is the human being who chooses to engage in such enterprise. While not denying the constraining conditions of human existence, he answers to Spinoza who affirmed that people are determined by what surrounds them.
Therefore, to Sartre an oppressive situation is not intolerable in itself, but once regarded as such by those who feel oppressed the situation becomes intolerable. So by projecting my intentions onto my present condition, "It is I who freely transform it into action". When he said that "the world is a mirror of my freedom ", he meant Existentialisj the world obliged me to react, to overtake myself.
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It is this overtaking of a present constraining situation by a project to come that Sartre names transcendence. He added that "we are condemned to be free". As Sartre puts it in his Existentialism is read more Humanism : "man first of all exists, encounters himself, surges up in the world — and defines himself afterwards". Humans are different from houses because unlike houses they don't have an inbuilt purpose: they are free to choose their own purpose and thereby shape their essence, their existence precedes their essence. Sartre is committed to a radical conception of freedom: nothing fixes our purpose but we ourselves, our projects have no weight or inertia except for our endorsement of them.
Sedimentations are themselves products of past choices and can be changed by choosing differently in the present, but such changes happen slowly. They are a force of inertia that shapes the agent's evaluative outlook on the world until the transition is complete. According Esistentialism Sartre's account, however, this would be a kind of bad faith.
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What is meant by Camiss statement is that people are 1 defined only insofar as they act and 2 that they are responsible for their actions. To clarify, it can be said that a person who acts cruelly towards other people is, by that act, defined as a cruel person and in that same instance, they as opposed to their genes, for instance are defined as being responsible for being this cruel person.
Of course, the more positive therapeutic aspect of this is also implied: You can choose to act in a different way, and to be a good person instead of a cruel person. Here it is also clear that since people can choose to be either cruel or good, they are, in fact, neither of these things essentially.]
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