By Jean-Paul Sartre
Being and Nothingness is one of the most vital books of the 20th century. The valuable paintings by way of one of many world's so much influential thinkers, it altered the process western philosophy. Its innovative process challenged all prior assumptions concerning the individual's dating with the area. often called 'the Bible of existentialism', its influence on tradition and literature was once instant and was once felt around the globe, from the absurd drama of Samuel Beckett to the soul-searching cries of the Beat poets.
Being and Nothingness is a type of infrequent books whose impression has affected the state of mind of next generations. Sixty years after its first book, its message continues to be as effective as ever - difficult the reader to confront the basic dilemmas of human freedom, accountability and motion.
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Additional info for Being and Nothingness: An Essay on Phenomenological Ontology
And if we speak of its actual chemical make-up, we are con sidering part of that Being with which the For-itself as Nothingness is forever contrasted. Yet except when it becomes a corpse the body does not actually belong within the province of the In-itself. As "existed" by the For-itself it is a psychic object; in fact we might more accurately say that the For-itself is its body. Without a body the For-itself could have no relation whatsoever with what we call the world. , in other words, as perceived through the senses.
And since we have restricted reality to the phenomenon, we can say of the phenomenon that it is as it appears. Why not push the idea to its limit and say that the being of the appearance is its appearing? This is simply a way of choosing new words to clothe the old "Esse est percipi" of Berkeley. And it is in fact just what Husserl and his followers are doing when after having effected the phenomenological reduction, they treat the noema as unreal and declare that its esse is percipi. ' It seems that the famous formula of Berkeley can not satisfy us-for two essential reasons, one concerning the nature of the percipi, the other that of the percipere.
It seems rather that we 1 From Greele 1~1I. Sartre seems to have ignored. " Tr. THE PURSUIT OF BEING xlvii have converted them all into a new dualism: that of finite and infinite. n fact can not be reduced to a finite series of manifesta tions since each one of them is a relation to a subject constantly chang ing. Although an object may disclose itself only through a single Abschat tung, the sole fact of there being a subject implies the possibility of multiplying the points of view on that Abschattung.