Jean Paul Sartre Essay

For Jean Paul Sartre, globe meant to become progressively more individualistic (Sartre, 175). Sartre believed this individualistic universe caused every one(a)ness to travel along a bridle-path toward self-realization and this process, he noted, had three percentage points. These re-creates universe, Ethical, Religious and Aesthetic, as All human beings are currently at one of this stand fors, depending on the extent to which they have achieved their breeding-project (Sartre, 175). By more individualistic, Kiekega means that through and through each stage individual gain a higher collar of self than they had onward and it is through the privileged side provided by the assessment of and graduation from the preceding stage that allows the person to attain this new form of self. Sartre goes on to further note that, Each stage is a way of seeing life, a way of understanding the world. They are different ways of living out ones existence, independent spheres of life, situatio ns which embody a certain stability.Living fully in the esthetical sphere will never lead to the honorable one, and the upholding of ethics will never open the door to religion. He closes by pointing out that no one stage lav completely dominate and individuals life and if one were to allows this to happen they would handicap stagnant and not progress through the stages. The first stage of Sartres progression of existential stages is esthetics recognized as the immersion in sensuous experience valorization of possibility over actuality egotism atomisation of the subject of experience nihilistic wielding of irony and skepticism and flight from boredom (Stanford, p1). This stage of existence is a very selfish one that involves excessive self-indulgence. Sartre refers to temptation and the appreciation and distraction of beauty a mass in this section. Ethics in Sartres work has more than one meaning, It is used to denote both (i) a limited existential sphere, or stage, which is s uperseded by the higher stage of the spectral life and (ii) an vista of life which is retained even within the religious life (Stanford, p1). This is basically the stage where one starts to asses their life and view themselves objectively.It is recognized as the stage of reasoning this stage is limited in that it is the stage that comes in the beginning the religious stage, but it is retained within the religious stage in that the traits used in the honest stage must also be used to make the valuable choices in the religious stage. in conclusion the final obligation to transition from Ethics into the religious stage is to completely relinquish ones reliance on reason for ones trust in faith. The final stage of existence that Sartre recognizes is the stage of Religion, and specifically Christianity.Sartre believed the most important aspect of this stage, and in life in general, was faith and the affectionateness one has for being morally responsible. It is also in this stage tha t Sartre stresses the value of choice. As noted, Anxiety is a two-sided emotion on one side is the dread burden of choosing for timeless existence on the other(a) side is the exhilaration of freedom in choosing oneself. Choice occurs in the instant, which is the point at which time and eternity intersect for the individual creates through temporal choice a self which will be judged for eternity (Stanford, p1). Here we see the innovation of self changing once again and the self that was once comprehend objectively with eyes looking from the Ethical stage onto the aesthetic stage from a more capable position, now in the religious stage is much more spiritual. Aesthetics/Ethics It is through the stage of ethics that aesthetics is recognized for its shallow and delusional ways. This type of aestheticism is criticized from the point of view of ethics. It is seen to be emptily selfish and escapist. It is a despairing means of voiding commitment and responsibility (Stanford, p1). Despite the selfish nature of the aesthetic stage Keirkegaard does not completely disregard its value, he recognizes that the aesthetic stage of existence is what makes the higher stages of existence necessary. This can specifically been seen with the transitional relationship amidst the aesthetic stage and the ethical stage. The stages work together by canceling each other out within other stages. For example, its noted in Sartres pseudo-dialectic that the aesthetic and the ethical are both annulled and preserved in their synthesis in the religious stage. This is how the transition between the ethical and the religious stage comes about in that the religious stage encompasses room for both previous stages within its borders. Descartes like Sartre is a highly respected philosophical thinker. His most famous work Meditationes de leading(predicate) Philosophia (Meditations On First Philosophy). Published in 1641, poses the main argument that Every belief based on the senses (beliefs about the external world) is such that we could conceive it to be false (Descartes, p1). By the external world being debatable, then one is forced to contemplate and examine the existence of reality. This closely relates to Sartress concept that the aesthetic stage can lone(prenominal) be assessed from the ethical stage. Descartes adopts the ideal that one can only know they exist for sure through the process of examination ones life through thought, because the existence of ones thoughts is undeniable and not debatable. I can relate to Sartres ideas in that they are universal and applicable to every individual. The main concept they teach is the value of moderation.The fact that no one stage can on its own dominate ones life completely. The religious stage is not at all relevant in ones life without the bout drawn from the clash between the aesthetic and the ethical. Without the aesthetic there is no need to stop extraneous of ones own pursuance of personal pleasure to become s elf-aware, and without this reasoning one c an never become aware of the choices available to them to achieve salvation in the religious stage. I do think since Sartre was such a proponent of the Christian faith, there is no reason why his thought cant be boostd more in the church.For the most part many Christian churches avoid this type of in depth assessment as it pertains to individual growth. In sum, Sartres philosophies have stood the tribulation of time because they are still applicable. His work pays homage to Descartes, as well as Socrates, who both promote the importance of the examined life. Walking through ones life blindly only in the pursuit of meager pleasures or even over analyzing ones every experience without fully embrace the moment, both can be detrimental to the value of ones existence.Sartre, like many of the philosophers before him, has setup a model that all individuals can live by, and each stage feeds off the one prior. In addition to teaching that there is a value in our actions, Sartre also proves that there is a path to better understanding of ones self through the constant self-evalutions of those actions. Work Cited SARTRE, S. , La maladie a la mort, in Oeuvres Completes, Editions de LOrante, Paris, 1984, vol. 16, p. 175. Stanford Encyclopedia of Philosophy Jean Paul Sartre First print Tue Dec 3, 1996 substantive revision Fri May 8, 2009 (Stanford, 2009)