Jean Paul Sartre Essay

For Jean Paul Sartre, existence meant to manu occurrenceure progressively more various(prenominal)istic (Sartre, 175). Sartre believed this individualistic existence ca employ every maven to travel on a path toward egotism-realization and this process, he noned, had three ramifications. These re-creates being, Ethical, Religious and Aesthetic, as All human beings are currently at one of this stages, depending on the extent to which they have achieved their life-project (Sartre, 175). By more individualistic, Kiekega means that through individually stage individual gain a higher understanding of ego than they had before and it is through the privileged perspective provided by the assessment of and beginning from the previous stage that allows the person to attain this new form of ego. Sartre goes on to further note that, Each stage is a way of eyesight life, a way of understanding the world. They are different ways of living out ones existence, independent spheres of li fe, situations which embody a indisputable stability.Living fully in the aesthetic sphere will never lead to the estimable one, and the upholding of ethics will never open the threshold to religion. He closes by pointing out that no one stage post completely neglect and individuals life and if one were to allows this to sink they would stay stagnant and not progress through the stages. The first stage of Sartres progression of existential stages is esthetics recognized as the entrance in sensuous experience valorization of possibility everyplace actuality egotism atomization of the subject of experience nihilistic wielding of irony and skepticism and flight from tediousness (Stanford, p1). This stage of existence is a very egotismish one that involves spendthrift self-indulgence. Sartre refers to temptation and the appreciation and distraction of beauty a lot in this section. morality in Sartres cultivate has more than one meaning, It is used to denote two (i) a limit ed existential sphere, or stage, which is superseded by the higher stage of the phantasmal life and (ii) an diorama of life which is well-kept even at bottom the apparitional life (Stanford, p1).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 before the religious stage, but it is carry within the religious stage in that the traits used in the honorable stage must also be used to make the worthful choices in the religious stage. Ultimately the last-place obligation to transition from Ethics into the religious stage is to completely relinquish ones creed 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 passion one has for being morally res ponsible. It is also in this stage that Sartre stresses the value of choice. As noted, anxiousness is a two-sided emotion on one side is the dismay burden of choosing for eternity on the other 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 concept of self changing once again and the self that was once perceived objectively with eyes looking from the Ethical stage onto the aesthetic stage from a more intellectual position, now in the religious stage is often 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 self-serving and escapist. It is a despairing means of avoiding commitment and responsibility (Stanford, p1). patronage the selfish nature of the aesthetic stage Keirkegaard does not completely thoughtlessness its value, he recognizes that the aesthetic stage of existence is what makes the higher stages of existence necessary. This net specifically been seen with the transitional relationship between the aesthetic stage and the ethical stage. The stages work together by give the axeceling 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 akin Sartre is a highly respected philosophical thinker. His most famous work Meditationes de Prima Philosophia (Meditations On First Philosophy). Published in 1641, poses the main command 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 near relates to Sartress concept that the aesthetic stage can simply be assessed from the ethical stage. Descartes adopts the ideal that one can only bed 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 planetary 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 fight drawn from the clash between the aesthetic and the ethical. Without the aesthetic in that respect is no need to stop outside of ones own h obby of personal pleasure to become self-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 thinking cant be go ond 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 test of time because they are belt up 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 embracing the moment, both can be detrimental to the value of ones existence.Sartre, uniform many of the philosophers before him, has setup a model that all individuals can live by, and each stage feeds off the one prio r. In improver 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)