Plato to Logical Atomism Notes pdf in English

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Most Important Plato to Logical Atomism Question Answer

Q1. “Man is condemned to be free.” Discuss the implications of this statement of Sartre with special reference to the sense of Anguish and Abandonment.

Ans. “Man is condemned to be free; because once thrown into the world, he is responsible for everything he does. Life has no meaning a priori … It is up to you to give it a meaning, and value is nothing but the meaning that you choose. “We do not find meaning. We construct it. Jean-Paul Sartre believed that human beings live in constant anguish, not solely because life is miserable, but because we are ‘condemned to be free’. While the circumstances of our birth and upbringing are beyond our control, he reasons that once we become self-aware (and we all do eventually), we have to make choices — choices that define our very ‘essence’. Sartre’s theory of existentialism states that “existence precedes essence”, that is only by existing and acting a certain way do we give meaning to our lives. According to him, there is no fixed design for how a human being should be and no God to give us a purpose. Therefore, the onus for defining ourselves, and by extension humanity, falls squarely on our shoulders. This lack of pre-defined purpose along with an ‘absurd’ existence that presents to us infinite choices is what Sartre attributes to the “anguish of freedom”. With nothing to restrict us, we have the choice to take actions to become who we want to be and lead the life we want to live. According to Sartre, each choice we make defines us while at the same time revealing to us what we think a human being should be. And this incredible burden of responsibility that the free man has to bear is what relegates him to constant anguish. Anguish is a feeling with which man must live while he is aware of his freedom, and should not abandon oneself inquietism, because the only way to continue is choosing, that is, as Sartre would say, inventing. We must start by expressing that within this philosophy the existence of God is denied, sincethere is no higher regulatory entity of human nature, it is impossible to speak of a determinism and, consequently, we arrive at another famous statement, man is abandoned in the world. But this is not a reason to fall into despair or similar matters, we affirm abandonment because man does not find any possibility of clinging in himself or outside of himself, he does not find excuses, that is what makes us free. There are those who criticize the existentialist philosophy, arguing that man, alone and abandoned in the world, desperate and anguished, is not capable of doing something, they say that man is called towards quietism and inaction, this, because as already we know, responsibility produces anguish, clearly, especially when we assume responsibility for our.

Q2. “Man makes himself; he is not found ready-made.” Explain with reference to Sartre’s Existentialism.

Ans. Again, this is similar to the example of production in which an essence precedes existence. However, as Sartre states, humankind is not an end as he himself is ceaselessly in a state of re-invention and self-attainment (self-realisation). In this sense, humanism is an ideology that will no longer allow humanity to overcome itself (Nietzsche). The meaning of an existential humanism, on the other hand, concerns humankind as self-surpassing, self-creating, that humankind of a deeper human subjectivity.Sartre’s ‘humanism’: “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 “Man, first of all exists, encounters himself, surges up in the world – and defines himself afterwards. If man as the existentialist sees him 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 wills to be after that leap towards existence. Man is nothing else but that which he makes of himself. That is the first principle of existentialism.”There is no human nature, no essence before our existence.

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Most Important Plato to Logical Atomism Question Answer

Q3. How does Sartre defend himself against the various charges of subjectivism? Elucidate.

Ans. Existentialism – He stated that the common denominator of the so called existentialists was their belief that for human beings “existence comes before essence” (p.26). What he meant by this was that, in contrast to a designed object such as a penknife – the blueprint and purpose of which pre-exist the actual physical thing – human beings have no pre-y attain existence when he is what he purposes to be. Our point of departure is, indeed, the subjectivity of the individual, and that for strictly philosophic reasons. …. And at the point of departure there cannot be any other truth than this, I think, therefore I am, which is the absolute truth of consciousness as it attains to itself. Every theory which begins with man, outside of this moment of 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 a truth will crumble into nothing.

established purpose or nature, nor anything that we have to or ought to be. Sartre was an ardent atheist and so believed that there could be no Divine Artisan in whose mind our essential properties had been conceived. Nor did he believe there to be any other external source of valuesSartre did not believe in a common human nature which could be the source of morality. The basic given of the human predicament is that we are forced to choose what we will become, to define ourselves by our choice of action: all that is given is that we are, not what we are. That is the first principle of existentialism. And this is what people call its “subjectivity,” using the word as a reproach against us. human beings have no essence to begin with:… man first of all exists, encounters himself, surges up in the world – and defines himself afterwards. If man as the existentialist sees him 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 (p.28).So, for the penknife essence comes before existence; whereas for human beings the reverse is trueMan is, indeed, a project which possesses a subjective life, instead of being a kind of moss, or a fungus or a cauliflower. Before that projection of the self-nothing exists; not even in the heaven of intelligence: man will only attain existence when he is what he purposes to be. Our point of departure is, indeed, the subjectivity of the individual, and that for strictly philosophic reasons. …. And at the point of departure there cannot be any other truth than this, I think, therefore I am, which is the absolute truth of consciousness as it attains to itself. Every theory which begins with man, outside of this moment of 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 a truth will crumble into nothing. In order to define the probable, one must possess the true. Before there can be any truth whatever, then, there must be an absolute truth, and there is such a truth which is simple, easily attained and within the reach of everybody; it consists in one’s immediate sense of one’s self. In the second place, this theory alone is compatible with the dignity of man, 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 – that is, as a set of predetermined reactions, in no way different from the patterns of qualities and phenomena which constitute a table, or a chair or a stone. Our aim is precisely to establish the human kingdom as a pattern of values in distinction from the material world. …. …. What is at the very heart and center of existentialism, is 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. ….

Q4. What does Heidegger mean by saying that “Language is the house of Being”? Explain in the context of his ‘Letter on Humanism.’

Ans. Heidegger famously characterises language as “the house of being”, adding that “in its home human being dwells”.6 The themes of home and dwelling, and the very nature of the language that is invoked hereit is through thinking, Heidegger writes, that the relation of Being to the ‘essence of man’ is accomplished, unfolded, not as action in the modern sense – as making or effecting – but as that which is brought to Being ‘as something that is handed over to it from Being.’ (LH, p. 217, 145) In this receiving from Being and giving back to Being, Being itself comes to language. Heidegger writes, Language is the house of Being. In its home man dwells. Those who think and those who create with words are the guardians of this home. Their guardianship accomplishes the manifestation of Being insofar as they bring the manifestation to language and maintain it in language through their speech. Thinking does not become action only because some effect issues from it or because it is applied. Thinking acts insofar as it thinks. Such action is presumably the simplest and at the same time the highest, because it concerns the relation of Being to man. But all working or effecting lies in Being and is directed towards beings. Thinking, in contrast, lets itself be claimed by Being so that it can say the truth of Being. Thinking accomplishes this letting. Thinking is the ‘engagement par l’Etre pour l’Etre [engagement by Being for Being].

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Plato to Logical Atomism Notes pdf in English