By Maurice Natanson
"Why is my soreness perpetual, and my wound incurable, which refuseth to be healed?" -Jeremiah "Existentialism" this day refers to faddism, decadentism, morbidity, the "philosophy of the graveyard"; to phrases like worry, dread, nervousness, discomfort, ache, aloneness, dying; to novelists resembling Jean-Paul Sartre, Dostoievski, Camus, Kafka; to philosophers like Kierkegaard, Heidegger, Marcel, Jaspers, and Sartre-and since it refers to, and is worried with, all of those rules and folks, existentialism has misplaced any clearer that means it will probably have initially possessed. since it has such a lot of definitions, it might probably not be outlined. As Sartre writes: "Most those who use the notice existentialism will be em barrased in the event that they needed to clarify it, for the reason that, now that the note is the entire rage, even the paintings of a musician or painter is being referred to as existentialist. A gossip columnist . . . symptoms himself The Exis tentialist, in order that by way of this time the note has been so stretched and has taken on so extensive a which means, that it now not capacity something in any respect. " 2 This kingdom of definitional confusion isn't an unintended or negligible subject. An try could be made during this advent to account for the confustion and to teach why any definition of existentialism in volves us in a tangle. First, even if, it is important to nation in a tenta tive and extremely normal demeanour what issues of view are right here meant whilst reference is made to existentialism.
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Extra resources for A Critique of Jean-Paul Sartre’s Ontology
Example text
Do we necessarily appropriate the Other as object in the . love relation? If so, then in what sense is the freedom of the Other maintained? Or is love by necessity a severing and destruction of the freedom of the loved one? Again, what effect do these possibilities have on the lover? EN, 418-419. , 420. , 421. 69 88 THE OTHER 43 Since, for Sartre, the freedom of the Other is the foundation of my Being; I am in danger of losing my freedom if the freedom of the Other is lost. 65 If I shatter the subjectivity of the Other whom I love by rendering him an object in my world, I am at the same time endangering my own status, my own freedom; for it is always through the Other that my freedom is determined.
If they lie in the future) , then the possibility of their not being realized exists; this is negation in its root form. EN, 46-47. , 51. , 88. , 21. 118 119 28 A CRITIQUE OF JEAN-PAUL SARTRE'S ONTOLOGY Sartre distinguishes between two types of nihilation. There is the nihilating structure of the pre-reflective cogito. " Although the original negation which arises from the pre-reflective cogito is the basis of all negation, there is a second type of nihilation which is the nihilating structure of temporality.
This means that we act before positing our 'possibles'" 37 We discover ourselves, then, in a world peopled with exigencies, and we are at the core of projects in the course of realization. IIS Sartre, in concerning himself with the profound problem of Being qua Being, has found it necessary to investigate man's being in order to penetrate to the heart of Being. He has considered temporality, consciousness, and Nothingness as dimensions of the dialectic of Being. The problem has been to resolve the basic dualism of the two realms of Being, the pour-soi and the en-soi.
