koreHinanay, Grace Anne Nicole R.

PHILOPE
Existentialism is a Humanism

Context:
1. What is Sartre trying to achieve? What is his purpose?
Sartes purpose is to offer a defence of existentialism against several
reporaches that are against it.

2. How has existentialism been reproached?

First, it has been reproached as an invitation to people to dwell in quietism
of despair by the communists. Second, it is reproached for having underlined
all that is ignonimous in the human situation, for depicting what is mean,
sordid or base to the neglect of certain things that possess charm and beauty
and belong to the brighter side of human nature. Third, from the Christian
side, it is reproached as people who deny the reality and seriousness of
human affairs.

The meaning of Existentialism

1. What is existentialism?
It is a doctrine that renders human life possible. It affirms that every truth
and every action imply both an environment and a human subjectivity.

2. What are the two kinds of existentialists? What do they have in common?

There are the Christians named Jaspers and Gabriel Marcel who are both
professed Catholics and the existential atheists like Heidegger and the French
existentialists. Despite the different kinds, they both believe that existence
comes before essence or we must begin from the subjective.

3. What is meant by Existence comes before essence?

Atheistic existentialism declares with greater consistency that if God does
not exist there is at least one being whose existence comes before its
essence, a being which exists before it can be defined by any conception of
it. That being is man or as Heidegger says, the human reality. Existence
precedes essence means that man first of all exists, encounters himself,
surges up in the world and defines himself afterwards. If man as the
existentialist sees himself is not definable, it is because to begin with he is
nothing. He will not be anything until later, and then he will be what he
makes of himself. Thus, there is no human nature, because there is no God
to have a conception of it. Man simply is. Not that he is simply what he
conceives himself to be, but he is what he wills, and as he conceives himself
after already existing as he will to be after that leaps towards existence.
Man is nothing else but that which he makes of himself.
4. Summarize the paper-knife example.
The paper-knife is made by an artisan who had a conception of it and has
paid attention equally to the conception of a paper-knife and to the pre-
existent technique of production which is a part of that conception and is a
formula. Thus at the same time, it is an article producible in a certain manner
and one which serves a definite purpise for one cannot suppose that a man
woukd produce a paper-knife without knowing what it was for. The essence
of the paperknife (its sum and qualities which made its productionand its
definition possinle) precedes its existence. The presence of the paperknife is
thus determined and we are viewing the world from a techical standpoint,
and we can say that production precedes existence.

5. Show how humans may be existentially different from a paper-knife.

When we think of God as the creator, he is a supernal artisan. When God
creates, he knows exactly what he is creating. Thus, the conception of man
in the mind of God is comparable to that of the paperknide in the mind of the
artisan: God makes man according to a procedure and a conception, exactly
as the artisan manufactures a paper-knife following a definition and a
formula. Thus each individual man is the realization of a certain conception
which dwells in the divine understanding.

Responsibility
1. What are some of the implications of the idea that existence is prior to
essence?
If it is true that existence is prior to essence, a man is responsible for
what he is. The first effect of existentialism is that it puts every man in
possession of himself as he is and places the entire respinsibility for his
existence squarely upon his own shoulders. And when he says that man is
repsonsible for humself, it means that he is responsible for all men.

2. On what basis does Sartre hold that there is no human nature?

If man as the existentialist sees himself as not definable, it is because to
begin with he is nothing. He will not be anything until later, and then he will
be what he makes of himself. Thus, there is no human nature because there
is no God to have a conception of it. Man simply is. Man is nothing but what
he makes of himself.

3. What does it mean to say In choosing for himself, he chooses for all
men?
The word subjectivism is to be understood in two senses. It means
that freedom of the individual subject, that man cannot pass beyond
human subjectivity. It is the latter which is the deeper meaning of
existentialism. When we say that man chooses himself, we do not mean
 that every one of us must choose himself; but by that we also mean that
in choosing for himself, he chooses for all men. For in effect, of all the
actions a man may take in order to create himself as he wills to be

4. What is the importance of interconnectedness?

Since man is responsible for himself and it means that he is reponsible for
all men, subjectivism then means that in choosing his ownself, he chooses
for all men.

5. How can existentialism respond to the critique that it is ego-centric?

Existentialists base their doctrine on pure subjectivity, upon the Cartesian
I think which is the moment in which solidarity man attains to himself; a
position from which it is impossible to regain solidarity with other men who
exist outside of the self thus the ego cannot reach them through the cogito.

Abandonment
1. According to Sartre, what difference does it make if there is no God?
The existentialist believes that it is embarassing that God does not exist for
there disappears with him all possibility of finding values in an intelligible
heaven. There can no longer be any good a priori since there is no infinite
and perfect consciousness to think it. It is nowhere written that the good
exists, that one must be honest or must not lie, sunce we are now upon the
plane where there are only men.

2. What did Dostoevsky write about God which provides the starting point of
existentialism?
Dostoevsky wrote If God did not exist, everything would be permitted.
For existentialism, everything is indeed permitted if God does not exist, and
man is consequence forlorn for he cannot find anything to depend upon
either within or outside himself.

3. What implication does this have on freedom?

Freedom, in respect of concrete circumstances, can have ni other end
and aim but itself. Once man has seen that values depend upon himself, in
that state of forsakeness he can will only one thing which is freedom, the
foundation of all values. It means that the actions of men of good faith
have, as their ultimate significance, the quest of freedom itself as such.
Freedom is willed in community. We will freedom for freedoms sake, in
and through particulare circumstances. And in thus willing freedom, we
discover that it depends entirely upon the freedom of others and that the
freedom of others depends upon our own. I am obliged to will the liberty
of others at te same time as my own.
4. What does the existentialist believe about the power of passion and
signs?
The existentialist does not believe in the power of passion. He will
never regard a grand passion as a destructive torrent upon which a man is
swpet into certain actions as by fate, and which, therefore, is an excuse for
them. Man is responsible for hus passion. On the other hand, signs are
vouchsafed in this world. No rule of general morality can show us what we
ought to do. We are freed and therefore we can choose and invent.
5. What does the example of the student teach us?
It teaches us that there are no means of judging. The content is
always concrete, and therefore unpredictable; it has always to be
invented. The one thing that counts is to know whether the invention is
made in the name of freedom.

6. What does the example of the Jesuit teach us?

The jesuit teached us that he have taken refuge in bitterness or
despair. He took his failure as a sign that he was not intended for secular
success and that only the attainments of religion, sanctity and faith were
accessinle to him. He interpreted is record as a message from God and
became a member of the order.

7. What does abandonment imply? What goes well with this abandonment?
In the story of the Jesuit man, abandonment implies that we ourselves
decide our being and with it goes anguish.

Despair
1. What does Sartre mean by despair?
It means that we limit ourseleves to a reliance upon that which is within
our wills or within the sum of the probabilites which render our action
feasible.

2. Why does Sartre think that when Descartes said, Conquer yourself rather
than the world, what he meant was we should act without hope?
If one wills anything, there are always these elements of probability,
but one does not rely upon any possibilities under consideation cease to
affect my action, I ought to disinterest myself. For there is no God and no
prevenient design which can adapt th world and all its possibilities to my
will.

3. What is the Marxist objection and Sartres reply?

Marxist objected by saying your action is limited obviously by your death
but you can rely upon the help of others. That is, you can count both upon
that the others are doing to help you elsewhere and upon which they will do
later after your death to take up your action and carry it forward to its final
accomlishment which will be the revolution. Moreover, you must rely upin
this; not to do so is immoral. Sarte replied by first, he shall always count
upon his comrades in arms in the struggle, in so far as they are committed
as he to a definite commone cause; and in the unity of a party or a group
which I can more or less control. But he cannot count upon men whom he do
not know. he cannot base his confidence upon human goodness or upon
mans interest in the good of society, seeing that man is free and that there
is no human goodness or upon mans interest in the good of society, seeing
that man is free and that there is no human nature which he can take as
foundational.

4. Does that mean that I should abandon myself to quietism?

No. first, I ought to commit myself and then act my commitment
according to the time honored formula that one need not hope in order to
undertake ones work nor does this mean that I should not belong to a
party, but only that I shiuld be without illusion and that I should do what I
can.

5. How does Sartre go beyond a rejection of quietism?

Quietism is the attitude of people who say let others do what I cannot do
the doctrine Sarte presented is the opposite which is man is nothing else but
what he purposes, he exists only in so far as he realizes himself, he is
therefore nothing else but the sum of his actions, nothing else but what his
life is

6. How could some people be horrified by this view?

Because it is the opposite of the attitude of quietism. The doctrine presents
that there is no reality except in action and teaches that man is what he
makes of himself which scares people because they cannot use the difficulty
of their circumstances as an excuse to say that they were not able to reach
personal fulfillment.

7. What is meant by sternness of our optimism?

Existentialists think that reproaches and criticisms are not something
pessimistic but they see it through the lens of an optimist.

8. What counts, in the end?

If you were born a coward, you can be content and do nothing about it but
you will remain a coward all throughout your life whatever you do and if you
were born as a hero, you can be quite content, do nothing about it and you
will live as a hero throughout your life but there is always a possibility for the
coward to give up cowardice and the hero to stop being a hero. Existentialist
thinks that what counts in the end is ones commitment.
Subjectivity
1. What do Sartre and Descartes agree on?
They both agree that what matters is the absolute truth. Every theory
which begins with man, outside of this moment is self-attainment, is a
theory which thereby suppresses the truth, for outside of the Cartesian
cogito, all objects are no more than probable, and any doctrine of
probabilities which is not attached to the truth means nothing.

2. Why does Sartre think that this theory alone is incompatible with the
dignity of man?

Because it is the only one which does not make man into an object. All
kinds of materialism lead one to treat every man including oneself as an
object.

3. What is the aim of this view?

The aim is to establish the human kingdom as a pattern of values in

distinction from the material world. But the subjectivity which we thus
postulate as the standard of truth is no narrowly individual
subjectivism, for as we have demonstrated, it is not only ones own
self that one discovers in the cogito, but those of others too.

The Other
1. What do Sartre and Descartes disagree on?

According to Sarte, contray to the philosophy of descartes and kant,

when we say I think we are attaining to ourselves in the presence of the
other, and we are just as certain of the other as we are of ourselves, thus the
man who discoveres himseelf directly in the cogito also discovers all the
others and then discovers them as the condition of his own existence. he
recognises that he cannot be anything unless others recognise him as
such. I cannot obtain any truth whatsoever about myself, except
through the mediation of another. The other is indispensable to my
existence, and equally so to any knowledge I can have of myself.
Under these conditions, the intimate discovery of myself is at the same
time the revelation of the other as a freedom which confronts mine,
and which cannot think or will without doing so either for or against
me. Thus, at once, we find ourselves in a world which is, let us say,
that of inter-subjectivity. It is in this world that man has to decide
what he is and what others are.

2. Why does Sartre say, I cannot obtain any truth whatsoever about myself,
except through the mediation of another?
 Sarte thinks that when we say I think we are attaining to ourseleves
in the presence of the other, and we are just as certain of the other as we
are of oursleves thus the man who discovers himself directly in the cogito
also discovers all the others and also discovers them as the condition of his
own existence.

3. How is the Other indispensable to any knowledge I can have of myself?

He means that the other is indispensible to his existence, and equally to

any knowlegde he has. The intimate discovery of his ownself is at the same
time the revelation of the other as a freedom which confronts him, and which
cannot think or will without doing so either for or against his own. Thus at
once, he finds ourseleves in a world that is inter-subjectivity. It is in this
world that man has to decide what he is and what others are.

Inter-subjectivity
1. How should we understand our role and the role of others in the human
condition?
Every purpose, however individual it may be is of universal value. It
can be understood regardless of the ethnicity or nationality, etc towards
the same limitations in the same way. In every purpose there is
universality in a sense that every purpose is comprehensible to every man
thus there is a sense of understanding

2. What is the human condition?

There is a human universality of condition. Through this condition, we

understand all the limitations, which a priori define mans fundamental
situation in the universe.

3. Is it possible to understand and value something about all people given

this idea?
Yes,because there is a human universality which is perpetually made if
we choose it ourself and if we understod the purpose of any other man of
whatever epoch.

Bad Faith
1. What are some implications of the existential emphasis on freedom?
At the center of existentialism, the absolute character of the free
commitment by which every man realizes himself in realizing a type of
humanity. A commitment always understandable, to no matter whom in
no matter what epoch and its bearing upon the relativity of the cultural
pattern which may result from such absolute commitment.
2. What is the difference between free being and absolute being?
There is no difference between free being and absolute being.

3. How is a person acting in good faith different from a person acting in bad
faith?
The attitude of strict consistency is a sign of good faith and the actions
of men of good faith is the quest of freedom.

4. Sartre says people make choices without reference to any pre-established

value, but it is unjust to tax him with caprice. Do you agree?
In a situation where in a man is confronted by a real situation, he is
obliged to choose his attitude to it and in every respect he bears the
responsibility of the choice which in committing to himself, also commits
the whole of humanity. Even if my choice is determined by no a priori
value whatever, it ca have nothing to do with caprice. When man finds
himself in an organized situation in which he is himself involved: his choice
involves mankind in its entirety, and he cannot avoid choosing. In any
case or situation, and whichever he may choose, it is impossible for him, in
respect of this situation, not to take complete responsibility. So doubtless
he chooses without reference to any pre-established value but it is unjust
to tax him with caprice.

5. What does Sartre mean when he says that we make ourselves?

Our attitudes on how we handle situations and our choices since we
are free beings determines what happens to us because it is in our hands
what we want to make ourselves into.

Freedom
1. In what sense is it both true and false to say, about an existentialist You
are unable to judge others?
It is true in one sense and false in another. It is true in this sense
whenever man chooses his purpose and his commitment with clearness
and sincerity with whatever the purpose is, it will be impossible for him to
prefer another. It is true in the sense that we do not believe in progress
which implies amelioration. Man is always the same while situations are
always changing and choice remains always a choice in the situation.
2. What is the goal of freedom and of people of good faith?
Freedom aims itself. Once man has seen that values depend on
himself, in a state of forsakeness he only wills freedom as the foundation
of all values. It means that the actions of men of good faith are on the
quest of freedom itself.
3. How can the existentialist form judgments of others?
Existentialists form judgment of others through logical judgement
which in cases choice is founded upon an error and the truth in others.
They also judge a man by how he deceives himself if he takes refuge
behind the excuse of his passions by inventing some deterministic
doctrine. For Sarte, self-deception is an error, he is not judging him
morally. Also, he pronounce a moral judgement because he declares that
freedom can have no other end and aim but itself.

4. What does Sartre mean by One can choose anything, but only if it is upon
the plane of free commitment?
Sarte gave an example from two tales. The first one is The Mill on the
Floss a story about a girl inlove with a man who is engaged to another.
Instead of seeking happiness, the girl chooses in the name of human
solidarity to sacrifice herself and to give up the man she loves. The second
tale is Charteuse de Parme where in the character chose to sacrifice
herself upon the plane of passion if life made that demand upon her.
According to Sarte, these are two different moralities but they are both
equivalent because in both cases, the overruling aim is freedom. One girl
preffred resignation to give up her lover whil the other preferred in
fulfillment of sexual desire and to ignore the prior engagement of the man
she loved.

Invention of Values
1. What is Sartres response to the objection: Your values are not serious,
since you choose them yourselves?
We have to take things as they are. Life is nothing until it is lived but it
is yours to make sense of, and the value of it is nothing else but the sense
that you choose.

2. What kind of humanism does Sartre disagree with? Why?

Sarte disagrees with the kind of humanism that upholds man as the
end in itself and as the supreme value because for him, existentialists will
never take man as the end, since man is still to be determined. Men have
no rigth to believe that humanity is something to which we could set up a
cult, after the manner of Auguste Comte.

3. What does Sartre mean by Transcendence, transcendent aims and

self-surpassing?
Man is all the time outside himself. It is through projecting and losing
himself beyond himself that he makes man to exists. By pursuing
transcendent aims, he himself is able to exist. Man is self-surpasing and
can grasp objects only in relation to his self-surpassing, he is himself the
 heart and center of his transcendence. There is no other universe except
the human universe which is the universe of human subjectivity. The
relation of transcendence as constitutive of man with subjectivity is
existential humanism.

4. How can man(kind) realize itself as truly human?

Humanism is when man reminds himself that there is no legislator but
himself, he is himself thus he must decide for himself because it is not by
turning back upon himself, but always by seeking beyond himself which is
the aim of liberation of realization that man can realize himself as truly
human.

Conclusion
1. Would it make any difference to Sartre if God existed?
Even if God existed, it would make no difference from its point of view.
Existentialists believe that the real problem is not Gods existence but what
man needs is to find himself again and to understand that nothing can save
him from himself, not even the valid proof of Gods existence.

2. How is existentialism a doctrine of action?

The belief that the existence or absence of God does not have a difference
for existentialist and that it is all about what makes of himself is optimistic. It
is a doctrine of action because man is the one to determine what he needs
and how to save his ownself.