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The Power of Consciousness and the Force of Circumstances in by Thomas W. Busch

Posted On March 24, 2017 at 7:42 am by / Comments Off on The Power of Consciousness and the Force of Circumstances in by Thomas W. Busch

By Thomas W. Busch

"Displaying a masterful seize of the texts, the writer exhibits how otherness forces itself upon the existentialist Sartre, steadily constraining him to change his realizing of attention as all-powerful. the difficulty is Sartre’s discovery of the social and its conceptual assimilation into his individualistic, consciousness-oriented philosophy." ―Thomas R. Flynn

"This very winning and obtainable scholarly book... is concurrently a succinct and transparent review of Sartre’s philosophical works.... and a clean attention of Sartre’s physique of work." ―Choice

"Busch’s admirably transparent and compact dialogue is key examining for Sartre students, because it powerfully addresses many matters dividing them... " ―Ethics

"... an invaluable evaluate of the evolution of Sartre’s thought... " ―Review of Politics

"... a inspiration frightening reassessment of Sartre's philosophical career." ―Man and World

"... succinct, richly documented survey... " ―International reports in Philosophy

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Sample text

But these inauthentic manoeuvers are doomed to fail.

And since his theory of the active, free self heavily stresses the constitution of a world of meaning and value, he will offer an ontology that will guarantee the reality of forms of otherness­than­self. Page 18 Two Self/Other While Being and Nothingness can be considered to be a synthesis of the major concerns of the earlier works—freedom, contingency, flight—its aims are limited.  In the process, the themes of freedom, contingency, and flight receive a new level of intelligibility. 2 We will look at the conjunction in Being and Nothingness of the theory of being and the theory of reflection to determine whether, on the ontological level, Sartre can clarify the relation of the transcending power of consciousness to its situatedness in the world.

There is a similar parallel when he discusses the motivations for impure reflection and bad faith.  Under the desire to be necessary, the human existent can lie to itself about its ambiguous constitution of freedom/facticity, try to consider itself as a fixed, finished being, and avoid responsibility for its continuous self­definition.  Even, as we shall see, when he takes up the issue directly in his Cahiers, he will not add much more precision.  Following the discussions of individual bad faith and Page 33 social bad faith (in "Concrete Relation with Other," BN) there appear footnotes which clearly indicate the possibility of this conversion.

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