Early Sartre: Unsatisfactory Account of Alterity

Initial of Sartre: unsatisfactory consideration Abstract: This article critically examines Sartre's approach to cope with mutated problems in earlier works, and then the first of Sartre's titles "self transcendence" We propose philosophical work. An unsatisfactory discussion on variation is presented, but his imagination research provides a sufficient opportunity to reexamine the problem of variations and to make a more complete clarification of the relationship between self and others .

Sartre 's philosophy is difficult and probably not satisfactory. Sartre extended Husserl's approach to make imagination a consciousness model of consciousness and to avoid the need for a causal relationship. This freedom also applies universally to consciousness In addition, consciousness always recognizes itself: Sartre doubts Freud's unconscious view. Sartre called it "for yourself" (pour-soi) which is distinguished from "physical fact" (en-soi). Physical facts follow normal logic law, but consciously things are "something, not something" - this view introduces Sartre's mysterious "sky" concept. In other words, self consciousness is created and destroyed. yourself. Self expression is a series of promises and aspirations that provide uniformity of projection for conscious behavior.

Overall, Sartre 's comments on causation are completely inadequate. As Sartre 's free philosophy clearly defines freedom as being not causal, this is unintelligible and why he will allow detailed discussion. (It is possible to assume free will / behavioral freedom without mentioning uncertainty, ie under the assumption, the opposite view misunderstands the general use of the word "freedom" .) - Paul Vincent Sped is interpreted as a statement that Sartre would be totally denying the causal relationship. As far as it is concerned, I think that it is more reasonable for Sartre to assume a causal relationship without a gap. In this sense, the target person is a tool of another person, the electric appliances are assumed to be causal relation. From the eyes of Sartre, in the "normal" world (not transformed by emotion) every change is still the cause

The philosophical career of Jean Paul Sartre (1905-1980) focused on building the existential philosophy called the existentialism in its first stage. Early works of Sartre are characterized by the development of classical phenomenology, but his idea is different from Husserl's interest in methodology, self-concept, morality. These branch points are the cornerstone of Sartre's existential phenomenology and its aim is not to understand the world itself but to understand the existence of human beings. By adopting and adapting the phenomenological method, Sartre began to develop ontologies about what it is. The main feature of this ontology is fundamental freedom without evidence, which is a characteristic of human condition. These are in stark contrast to the fact that there is no problem in the world of things. Sartre's substantial literary work always creates unstable facts and dramatic expressions of freedom in an indifferent world.