Sartre Flashcards
(8 cards)
Explain Sartre’s claim that “existence precedes essence.” How does this idea support his concept of radical freedom?
Sartre’s claim that “existence precedes essence” means that human beings are not born with a predetermined purpose or nature. Unlike a tool (e.g., a letter opener), which is created with a specific function in mind, humans first exist and then define themselves through actions. This underpins Sartre’s concept of radical freedom: since there is no fixed human essence, individuals are free to choose and create their own identity and values through their decisions.
What does Sartre mean when he says “consciousness is nothing”? How does this ontological claim relate to human freedom and responsibility?
Sartre argues that consciousness is “nothing” in the sense that it lacks a fixed substance or essence.
It is not a thing but a process—an impersonal, spontaneous activity that is always directed outward (intentionality).
Because it is not determined by any internal nature, consciousness is free to interpret, negate, and transcend its situation. This ontological “nothingness” is the foundation of human freedom and the burden of responsibility that comes with it.
Define the distinction between the ‘for-itself’ and the ‘in-itself’. How does this distinction shape Sartre’s understanding of human existence?
The ‘for-itself’ (pour-soi) refers to consciousness—active, self-aware, and capable of negation. The ‘in-itself’ (en-soi) refers to things that simply are—fixed, inert, and without awareness.
Human beings, as for-itself, are not bound by what is but can project themselves into possibilities. This distinction allows Sartre to argue that humans are fundamentally free and responsible for shaping their being, unlike objects which are defined by their essence.
What is ‘bad faith’ (mauvaise foi)? Provide one example of denying transcendence and one of denying facticity, and explain how each illustrates self-deception.
Bad faith is a form of self-deception where individuals deny their radical freedom.
Denying transcendence: A person says, “I cannot act bravely because I am a coward,” reducing themselves to a fixed identity and ignoring their capacity to choose otherwise.
Denying facticity: A lifelong slacker claims they can become a genius overnight, ignoring the constraints of their past choices and situation.
Both cases involve evading responsibility by pretending one is either entirely determined or entirely free.
Discuss Sartre’s concept of ‘negation’. How does it enable human beings to interpret the world and project themselves into the future?
Negation is the capacity of consciousness to perceive what is not there and to imagine alternatives. It allows us to notice absences (e.g., a missing friend at a bar), reinterpret objects (e.g., a tree as an obstacle), and project ourselves into futures that do not yet exist.
This ability to negate the present reality is central to Sartre’s view of freedom, as it enables us to transcend the given and pursue new possibilities.
How does the ‘look of the other’ affect our self-awareness according to Sartre? What are the existential implications of being seen by another consciousness?
When another person looks at us, we become aware of ourselves as an object in their perception—this is Sartre’s concept of ‘being-for-others’. This experience can be both affirming (e.g., being recognised as a teacher) and alienating (e.g., being objectified by the male gaze). It introduces conflict and ambiguity into human relationships, as the freedom of the other can limit our own.
What does Sartre mean by ‘abandonment’? How does this concept relate to the creation of values and the rejection of divine or moral authority?
‘Abandonment’ refers to the existential condition of living in a world without God.
Without a divine lawgiver, there is no pre-given moral order. This means individuals must create their own values and bear full responsibility for them. Sartre insists that this does not lead to moral relativism but to a deeper form of responsibility: in choosing for oneself, one also chooses what humanity ought to be.
How do anguish and despair function in Sartre’s existentialism? Why are they considered necessary conditions for authentic action?
Anguish arises from the awareness of one’s radical freedom and the weight of responsibility for all humanity. Despair is the recognition that we must act without relying on external factors or others’ actions.
These emotions are not pathological but essential: they reflect the seriousness of freedom and the need to act within the limits of what we can control. Authentic action requires confronting these feelings rather than fleeing from them.
