By Maurice Natanson
"Why is my ache 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, anxiousness, affliction, affliction, aloneness, demise; 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 principles and people, existentialism has misplaced any clearer that means it might probably have initially possessed. since it has such a lot of definitions, it may possibly now not be outlined. As Sartre writes: "Most those who use the observe existentialism will be em barrased in the event that they needed to clarify it, due to the fact that, now that the be aware is all of the 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 observe has been so stretched and has taken on so vast a that means, that it now not capability something in any respect. " 2 This nation of definitional confusion isn't really an unintended or negligible subject. An test 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, in spite of the fact that, it is vital to nation in a tenta tive and intensely common demeanour what issues of view are right here meant while reference is made to existentialism.
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Pelagia has grown up at the peaceable Greek island of Cephallonia together with her father, a widower and quite eccentric medical professional who has taught her to be robust and self reliant. She takes without any consideration, a little bit ruefully, the truth that she is going to marry a neighborhood boy and quiet down to a quiet lifetime of her own.
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I enjoyed the center of this e-book. i discovered it humorous and interesting in lots of components. I specially loved the tale of Carlo and the occasions that led him to Cephallonia. It used to be fascinating to determine how the characters and the island replaced because of struggle, and the way such an idyllic surroundings can be tarnished. I beloved the choice of Corelli to allure Pelagia, and the velocity at which their dating developed.
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Extra info for A Critique of Jean-Paul Sartre’s Ontology
67 It is through the Other that we learn the true nature of our body. The Other sees us as we are. Thus, we must turn to the Other to learn what we are, and this is necessarily accomplished through language. Since it is only through the Other that we can see ourselves, we depend upon the description the Other gives us concerning ourselves. -In masochism the desire of the masochist is to be completely and purely an object for the Other. The flight of the masochist is toward en-soi. It is the masochist who refuses to be anything more than an object for the Other.
E object for a subject. But if my being-for-other has revealed the necessity for the Other, the 8SEN,811. , 812. , 815. sa Ibid . , 816. , 819 . , 327-328. , 337. , 842. , 849. " 311 Sartre's answer to our question will be given later, when the ground for such an answer has been prepared. We may return now to the concept of shame and its relation to the problem of the Other. Pure shame, Sartre tells us, is the feeling of being an object, not some particular object. Shame exists when I recognize myself as degraded by and dependent upon the Other.
45 EN, 864. Ibid. , 366. '0 Ibid. 'llbid. U Ibid. , 371. "Ibid. '5 Ibid. 8. 88 38 A. RTRE'S ONTOLOGY The individuation of the pour-so; is realized through its body. "The body is a necessary characteristic of the pour-soi; it ... " 46 The body appears to Others. The world in which it appears is given to the pour-soi as positional to it, not simply as an experential "possible," or a cognitive expectation. In so far as I am given to the world, I am given through my body. " 47 The world, for Sartre, is given to me through its utensil quality and its resistance to my actions toward it.
A Critique of Jean-Paul Sartre’s Ontology by Maurice Natanson