Jean-Paul Sartre On Perception

Later, he supported Soviet positions but still frequently criticized Soviet policies. Most of his committal to writing of the 1950s deals with literary and political problems. Sartre rejected the 1964 Nobel Prize in literature, explaining that to accept such an award would compromise his integrity as a writer. Sartre's philosophic works combine the phenomenology of the German philosopher Edmund Husserl, the metaphysics of the German philosophers G. W. F. Hegel and Martin Heidegger, and the social theory of Karl Marx into a single view called existential philosophy. This view, which relates philosophic theory to life, literature, psychology, and political action, stimulated so much touristed interest that existentialism became a groundwide movement. Despite the practically gloomy tone of much of his writing, Sartre always firmly insisted that his existentialism was a form of military personnelism with its emphasis on human freedom, choice, and responsibility. He also consistently argued that these same qualities made existentialism compatible with a Marxist analysis of society and history.

In perhaps his most famous philosophic work, universe and flatus (1956), Sartre formed a model of human behavior in which he conceived of humans as beings who create their own instauration by rebelling against authority and yet at the same quantify accepting personal responsibility for their actions, unaided by society, traditional morality, or religious faith. Dist

Manser, A. (1966). Sartre: A philosophic study. London: Athlone Press.

In this historical light, Sartre's extreme closet that people grapple with the touchable rather than the imagined or their informations seems off the beaten track(predicate) less extreme, and the peculiar behavior of the couple in Huis-Clos seems out-of-the-way(prenominal) less desire a philosopher's linguistic gaming than like a clear and realistic social commentary.

In Being and Nothingness, Sartre also takes up the complex (because so self-referential) topic of the acquaintance of one's own body.

He recognizes this as a particularly heavy issue for the philosopher arguing for a distinction between learning and reality, for our knowledge of the structure of our own bodies is dependent on the knowledge of them by our bodily organs of perception (Manser, 1966, p. 81). This is further conglomerate by the fact that we tend to perceive ourselves not plainly through our own senses but as a materialization of the ways that other people see us. Sartre addresses the problem in this way:

This perspective in fact can be seen to diminish the importance of perception, because Sartre requires that we give primacy to occurrences in the real world rather than our perceptions of them. Perception is vital because it allows us to internalize real events so that we can perform feats of human cognition upon them. solely perception is simply a form of mediation, and the medium and the nub must never be confounded or mixed-up in Sartre's view.

Sartre, J-P. (1959). (Lloyd Alexander, trans.) Nausea. New York: New Directions.

It is ironic that one of Sartre's philosophical models should have been Wittgenstein, that staunch proponent of the importance of subjectivity and individual perception  and a fascist sympathizer and collaborator. In descent to Wittgenstein's brilliant discourses on language, Sartre's writings on the philosophical niceties of perception remain worthy of our consideration and study, for they help us take away not o
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