#sartre — Public Fediverse posts
Live and recent posts from across the Fediverse tagged #sartre, aggregated by home.social.
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Ich würde den #Nihilismus vielleicht doch eher als die vorherrschende #Philosophie dieses Jahrhunderts sehen.
Das Jahrhundert der #Ohnmacht und der kompletten #Nichtigkeit.
Auch wenn ich gerne wie wir alle mehr #Sartré wagen würde, aber im Endeffekt endet es doch immer wieder im nihilistischen (Void) -
Ich würde den #Nihilismus vielleicht doch eher als die vorherrschende #Philosophie dieses Jahrhunderts sehen.
Das Jahrhundert der #Ohnmacht und der kompletten #Nichtigkeit.
Auch wenn ich gerne wie wir alle mehr #Sartré wagen würde, aber im Endeffekt endet es doch immer wieder im nihilistischen (Void) -
Most people think goth is just an outfit. Real ones know it's a philosophical sanctuary. We’ve archived the heaviest words from Camus to Sartre for those who find beauty in the void. 🌑🖋️
#GothPhilosophy #ExistentialDread #DarkAcademia #Sartre #MoodDrafts #TheVoid
Read more: https://mooddrafts.com/beyond-the-aesthetic-existential-goth-quotes-for-the-soul/
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AI vs human (for the philosophically inclined)
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La violència pot ser "justificada" (per exemple, contra una opressió insuportable), però mai serà "legítima" en el sentit de crear un ordre polític estable.
Per a Arendt, el gran risc del pensament de Fanon és que l'alliberament (fer fora el colonitzador) es confongui amb la llibertat (construir una república).
7/7
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La responsabilitat de Sartre
Arendt és sovint més dura amb el pròleg de Jean-Paul Sartre que amb el mateix Fanon. Considera que Sartre eleva la violència a un nivell metafísic gairebé religiós ("matar un europeu és matar dos ocells d'un tret... queda un home mort i un home lliure").
Arendt creu que aquesta retòrica intel·lectual és irresponsable i que ignora les conseqüències reals de la sang i el terror.
6/7
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El perill de la "fraternitat en la violència"
Fanon argumenta que la violència uneix el poble contra l'enemic.
Arendt admet que la violència crea un vincle de "fraternitat", però alerta que és una fraternitat buida i efímera. La unió basada en l'odi a un enemic comú s'esvaeix tan bon punt l'enemic desapareix. Sense institucions polítiques i llibertat pública (que no depenen de la violència), el nou estat caurà inevitablement en la tirania o el caos.
5/7
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Violència com a "catarsi" o "processos biològics"
Fanon (i Sartre més) defensava que la violència té un efecte curatiu i creador d'humanitat per al colonitzat.
Arendt troba aquesta idea "animalística" i perillosa. Arendt critica que Fanon recorri a metàfores biològiques (com si la violència fos una força de la natura que regenera la vida). Per a Arendt, la política ha de basar-se en la raó i el discurs, no en impulsos vitals o instints de destrucció.
4/7
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Arendt sosté que on la violència domina absolutament, el poder desapareix. La violència pot destruir el poder (l'Estat colonial), però mai pot crear poder nou. Critica Fanon per creure que la violència "crea" una nació, quan en realitat només en destrueix una altra.
3/7
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Confusió entre "poder" i "violència"
Aquesta és la distinció més famosa d'Arendt. Per a ella, són conceptes oposats:
* El Poder: Neix de l'acció concertada, de la paraula i del consens entre persones que actuen soles. El poder és un fi en si mateix.
* La Violència: És instrumental; necessita eines (armes) i s'utilitza per obligar o destruir.
2/7
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La crítica d'Hannah Arendt a Frantz Fanon (i especialment al pròleg de Jean-Paul Sartre) es troba principalment en el seu assaig "Sobre la violència" (1969).
Arendt reconeix la legitimitat del patiment dels colonitzats, però alerta que la glorificació de la violència de Fanon és un error polític i filosòfic perillós.
1/7
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Molts van acusar Sartre de "traïdor" a França. Tanmateix, Fanon, tot i agrair el suport, va trobar que Sartre de vegades no entenia del tot la realitat del terreny i es perdia en la seva pròpia abstracció filosòfica.
8/8
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Aquest pròleg va fer que el llibre fos segrestat per la policia francesa en diverses ocasions. Va convertir "Els condemnats de la terra" en un manual per a moviments de tot el món, des dels Black Panthers als EUA fins a les guerrilles d'Amèrica Llatina i l'independentisme radical a tot el planeta.
7/8
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Diferència entre Fanon i Sartre
Fanon escriu des de la urgència d'un psiquiatre i revolucionari que veu el patiment real. La seva crida a la violència té una funció política i psicològica concreta.
Sartre escriu des del seu existencialisme. Per a ell, la violència és gairebé una "neteja espiritual". Molts crítics consideren que Sartre va ser més extrem i menys "humà" que Fanon, convertint la descolonització en un exercici de retòrica intel·lectual violenta.
6/8
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La fi de l'excepcionalisme europeu
Sartre adverteix que el món està canviant d'eix. Europa ja no és el centre del pensament ni de la història. El llibre de Fanon, diu Sartre, no necessita el permís d'Europa per existir. Europa ja no és el jutge; ara és l'acusada.
5/8
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El concepte de "còmplice"
Sartre destrueix la idea de l'europeu "innocent" o "liberal" que no participa directament en la guerra.
Si vius a la metròpoli i gaudeixes dels beneficis econòmics de la colònia (el cafè, el sucre, la riquesa estatal), ets un explotador. El silenci és complicitat. Sartre afirma que els europeus són "monstres" que han creat el "monstre" del colonitzat, i ara aquest monstre es gira contra ells per justícia poètica.
4/8
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La violència com a mirall
Sartre adopta la tesi de Fanon sobre la violència però la porta a un nivell metafísic gairebé absolut: la violència no és només un mètode polític, sinó l'única eina que té el colonitzat per "refer-se" com a home (l'home nou).
"Matar un europeu és matar dos ocells d'un tret, suprimir alhora un opressor i un oprimit: queden un home mort i un home lliure"*. Aquesta frase va horroritzar Hannah Arendt i molts altres intel·lectuals.
3/8
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El destinatari: Un "nosaltres" europeu
Mentre Fanon escriu per als "germans" africans i asiàtics, Sartre s'adreça a l'audiència europea. Els diu que el temps de parlar "en nom de la humanitat" s'ha acabat.
Europa s'ha construït sobre el mite de l'humanisme (llibertat, igualtat, fraternitat) mentre explotava el món. Sartre afirma que aquest humanisme és una impostura: "A Europa tot és veritat, però tot és mentida, fins i tot la veritat".
2/8
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El pròleg de Jean-Paul Sartre a "Els condemnats de la terra" és un dels textos més incendiaris, radicals i polèmics de la història del pensament modern. Més que una introducció, és un crit de guerra dirigit no als colonitzats, sinó als europeus, per posar-los davant del mirall de la seva pròpia brutalitat.
https://www.marxists.org/reference/archive/sartre/1961/preface.htm
1/8
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The Finite Lens: How a Fragile Life Gives Shape to an Infinite Universe
The question arrives early and stays late: what does it mean to live a finite, fragile life inside an infinite, eternal universe? Every serious person encounters this problem, usually around the age when the body first betrays its limits, and no one resolves it cleanly. Theology dissolves the question by denying its premise. Science measures the mismatch with such precision that the human side of the equation vanishes into decimal places. And the popular existentialist answers, the ones printed on coffee mugs and quoted in commencement speeches, have been sanded down so thoroughly that they function as anesthesia rather than analysis.
The question deserves better than any of these treatments. It deserves to be held open, examined under pressure, and allowed to remain uncomfortable.
The Asymmetry
Start from the direction of the universe and the human life looks like a rounding error. Our cosmos is approximately 13.8 billion years old. The average human lifespan, even in the most medically privileged nations, occupies roughly 80 years of that span. Express the ratio and you arrive at a number so small it resists intuition. You are, measured against the full temporal scale, less than a flicker. Less than a photon’s transit across a single atom, proportionally speaking.
Now reverse the direction. Start from the body, from the specific locus of a single nervous system processing sensory data in a particular room on a particular afternoon, and the universe becomes the abstraction. The cosmos has never experienced a Wednesday. It has never tasted copper on the back of its tongue during a nosebleed. It has never recognized a face in a crowd or understood, with the specific sinking weight that only a conscious being can generate, that this will end. The universe is infinite and eternal and has no experience of either condition. Panpsychist arguments might attribute proto-consciousness to matter itself, but even those frameworks require integration and boundary to produce anything resembling experience, which returns us to the same point: experience needs a finite frame. You are finite and fragile and experience both conditions constantly.
This asymmetry is the entire problem, and it is also the entire answer. Most attempts to address the question fail because they try to resolve the asymmetry rather than examine what it produces.
The Consolation Error
The first failure mode is consolation. Nearly every major religious tradition offers some version of the same move: the finite life is not actually finite. It continues, elsewhere, in another form, on another plane, in another body. The soul persists. Consciousness transfers. The drop returns to the ocean. Specific metaphors vary by culture and century, but the structural logic is identical in every case. Anxiety produced by finitude is managed by reclassifying finitude as an illusion.
What this move never does is confront the question it claims to answer. If the life is not actually finite, then the original tension between finite life and infinite universe does not exist, and there is nothing to explain. The consolation retreats from the paradox rather than resolving it. And the retreat has consequences. A person who believes that consciousness continues after biological death is making a different set of calculations about how to spend Tuesday afternoon than a person who believes Tuesday afternoon is drawn from a non-renewable account. The consolation changes behavior by changing the perceived stakes, and the changed stakes may or may not produce a life that the person, looking back from any vantage point, would endorse.
Religious belief can survive this observation intact. The target here is narrower: using religious belief as an escape hatch from a question that operates independently of any theological commitment. Even if consciousness does persist after death, the specific form of experience available to a human body in a human lifespan, the form that includes embodiment, limitation, sensory saturation, and the constant negotiation with a decaying physical substrate, that form ends. The question is about that form, and no afterlife addresses it.
The Absurdist Shortcut
The second failure mode is absurdism, and it gets closer to honesty before veering away. Camus, writing in the middle of the twentieth century with the wreckage of two world wars still smoking in the background, argued that the confrontation between a meaning-seeking human and a meaningless universe produces the absurd. His prescribed response was defiance: acknowledge the mismatch, refuse both suicide and consolation, and keep pushing the boulder. We must imagine Sisyphus happy, he wrote, and the sentence has been quoted so frequently that it now functions as a kind of secular prayer, recited for comfort rather than analyzed for content.
Camus, though, converts the absurd into an aesthetic posture. Sisyphus becomes admirable, even heroic, and the absurdity of his situation becomes a stage on which he performs dignity. The appeal is immediate, and so is the evasion. Performing dignity in the face of meaninglessness is itself a meaning-making act, which means Camus has smuggled purpose back into a framework that was supposed to exclude it. If Sisyphus is happy because his defiance constitutes a form of self-authorship, then the universe has become a venue for self-authorship, which is a meaning. Camus would call this “revolt” and argue that revolt is the whole point, that the absurd generates its own ethic. Fair enough; but then the position has migrated from an epistemological claim about the absence of meaning to an ethical claim about the creation of meaning through resistance, and those are different propositions with different burdens of proof. Rigorously applied, the absurdist position should be unlivable. That Camus makes it livable suggests he has abandoned it somewhere between the premise and the conclusion.
Sartre made a parallel move from the existentialist side, arguing that existence precedes essence and that human beings are “condemned to be free.” The condemnation framing is rhetorically effective, but it too becomes a kind of aesthetic stance: the anguish of radical freedom is performed rather than endured. By the time Sartre reaches his prescriptions for engagement and commitment, he has left the raw confrontation with finitude behind and entered a system of ethics that, however admirable, no longer sits with the original vertigo.
What Finitude Actually Produces
Strip away the consolation and the aesthetic postures and what remains is a structural observation. Finitude functions as the precondition for consciousness to operate at all, the architecture that makes experience possible.
Consider what infinity would mean for experience. An infinite being could not experience sequence, because sequence requires that one moment end before the next begins, and in an infinite frame, no moment is privileged over any other. Loss would be equally unavailable, because loss requires that something once possessed become permanently unavailable, and permanent unavailability is a concept that has no purchase in an infinite system where everything recurs or persists. Anticipation would vanish as well, because anticipation requires uncertainty about what comes next, and an infinite being either contains all possible futures simultaneously or extends through all of them serially, neither of which permits the specific tension of not knowing.
Heidegger understood this when he argued that Dasein’s being-toward-death is the structural precondition for any moment to register as significant. This is a philosophical observation about conditions, not a psychological guarantee about outcomes. Plenty of people are crushed by the awareness of their own finitude; anxiety disorders, existential paralysis, and the entire pharmaceutical architecture of modern life testify to finitude’s capacity to destroy as readily as it generates. The structural point holds regardless: even the terror is available only to a finite being. An infinite consciousness could not experience dread, because dread requires a future that might contain annihilation, and an infinite being faces no such future. Remove the horizon and the landscape flattens. A life without an endpoint is a life without shape, and a life without shape cannot generate meaning, because meaning requires selection, and selection requires that most possibilities will go unrealized. You chose this sentence over the infinite set of sentences you might have written. That choice cost you time, and the time came from a finite supply. The cost is what makes the choice real.
Here is a practical example. You write a book. That book exists because you arranged specific words in a specific order and excluded all other possible arrangements. The infinite universe contains, in some abstract combinatorial sense, every possible book: every arrangement of every symbol in every language, including arrangements that are gibberish and arrangements that are masterpieces no human will ever compose. Not one of those hypothetical books means anything. Yours does, because it cost you years you will not recover, attention you cannot redistribute, and effort drawn from an account that accepts no deposits. The finitude generates the value, acting as the mechanism that makes the creative expenditure register. A book that cost nothing to produce, that emerged from an infinite supply of time and attention, would carry no weight. Weight requires gravity, and gravity requires mass, and in this analogy, mass is limitation.
Fragility as Intensifier
Finitude alone would be sufficient to generate meaning, but the human situation includes a second constraint that sharpens the first. The life is finite and, on top of that, fragile. The span can be cut short at any moment by accident, disease, violence, or cascading systemic failure. You are running out of time in the long actuarial sense, and you also cannot guarantee the next hour.
This fragility adds pressure to every act of attention. Montaigne understood this and built his entire literary project on the foundation of that understanding. The essay form, provisional and exploratory, matched the condition of a mind that knew it might be interrupted at any moment. Treatises imply completion and systematic coverage; Montaigne chose instead to write attempts, which is what the French word “essai” means: trials, tests, experiments conducted by a consciousness that cannot promise to be present for the conclusion. The fragility clarified his priorities rather than freezing them. When you cannot guarantee the future, the present tense becomes the only reliable site of action, and the quality of attention you bring to the present becomes the only variable fully under your control.
Simone Weil made a related argument from a different angle when she described attention as the rarest form of generosity. She was writing about prayer, but the observation holds in secular contexts. Attention, the deliberate focusing of a finite mind on a specific object, is expensive precisely because the mind is mortal. Every moment of concentration is drawn from a supply that is both limited and vulnerable to sudden termination. You pay for attention with life, and you pay at a rate you cannot negotiate.
The Poverty of Infinity
The reciprocal observation is less frequently made but equally important. If finitude is the condition that produces meaning, then infinity is the condition that prevents it. The infinite universe has no priorities. It cannot. Priority requires preference, preference requires perspective, and perspective requires a located, bounded observer who can distinguish between here and there, now and then, this and that. The universe is everywhere and everywhen simultaneously, which means it is, in experiential terms, nowhere and never. Its infinity is a form of poverty. It contains everything and experiences nothing.
This is counterintuitive because human beings tend to associate infinity with richness and finitude with deprivation. We speak of “limited” lifespans as though the limitation were a loss, as though somewhere there exists a full-length version of a human life from which ours has been cut short. The framing is backwards. The infinite version would be the impoverished one: a life that included everything would be a life that selected nothing, and a life that selected nothing would be indistinguishable, in experiential terms, from a life that never occurred.
Jorge Luis Borges explored this in “The Library of Babel,” his story about an infinite library containing every possible book. The library is simultaneously the greatest imaginable repository of knowledge and a total waste, because the books that contain truth are buried among an effectively infinite number of books that contain nonsense, and no finite reader can distinguish between them. The library’s infinity makes it useless. Only a finite reader, approaching the library with limited time and specific questions, could extract value from any single volume. The finitude of the reader is what makes the library legible.
The Lens
So what does it mean to live a finite, fragile life in an infinite, eternal universe? You are the part of the universe that knows the universe is there. Your finitude is the specific structural feature that allows the cosmos to become legible. You are the lens through which infinity briefly achieves focus, and the focus holds only because the lens will break.
The breaking constitutes the design itself. A lens that never broke would be a lens that never focused, because focusing requires boundaries, and boundaries are what fragile things possess. The universe needs your limits more than you need its expanse. Without a finite observer, the infinite has no witness. Without a fragile consciousness, the eternal has no moment. The relationship lacks symmetry, and symmetry would add nothing to it. The comparison between your scale and the universe’s scale misidentifies the relevant metric entirely. You and the universe are performing different functions, and yours is the one that requires courage.
The honest response to this situation is seriousness. That word needs to be distinguished from solemnity, which is an aesthetic posture, and from gravity, which is a mood. Seriousness, in this context, means treating each act of attention as consequential because it is drawn from a non-renewable supply. Refuse the consolation that would make the supply seem infinite; refuse equally the ironic detachment that would make the expenditure seem meaningless. Live as though the account is real, the balance is declining, and the only question that matters is what you purchase with what remains.
The universe does not need to be watching. The account does not need to balance against some cosmic ledger. Recognition alone suffices: the asymmetry between your finitude and the universe’s infinity is the condition that makes you the one asking the question, while the universe, for all its reach and duration, has never once thought to ask.
#absurdist #camus #error #finitude #heidegger #history #life #meaning #religion #sartre #science #sisyphus #tech -
“#Freedom is what you do with what’s been done to you.” — Jean-Paul #Sartre (1905–1980) was a French #philosopher, playwright, novelist, and political #activist, the most famous face of 20th-century #existentialism
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Hier sind sich scheinbar alle einig, wie 'eklig' und 'widerwärtig' Linnemann sei.
Mit solch einer Analyse scheint auf den ersten nicht viel gewonnen. Die Kategorie des Ekels kann aber fruchtbringend sein!
Ekel als existenzielles Erkenntnismoment im Sinne Sartres: der Ekel zerstört Illusionen von Ordnung und Sinn und zwingt dir/den Einzelne/n, sich ihrer, bzw. seiner Freiheit und Verantwortung ohne metaphysische Absicherung zu stellen.
Insofern sollten wir nicht in bloßer Empörung oder Enttäuschung über Menschen wie Linnemann verharren, der nur stellvertretend für die gesamte politische und wirtschaftliche Elite steht, welche Arme abgrundtief verachtet. Diese Verachtung, gerne einmal darauf achten, spiegelt sich oftmals in deren Mimik, wenn sie über Arme sprechen.
Deshalb und trotzalledem: Mut zum Gegenprotest!
Ob gegen die weiterhin schamlose Umverteilung von unten nach oben oder ob gegen die Schikanen denen Geflüchtete, Arme und Obdachlose ausgesetzt werden.#ekel #widerwartig #linnenmann #carstenlinnemann #cdu #csu #spd #politik #steuersenkung #korruption #sartre #jeanpaulsartre #montag #Montagabend #illusion #existenz #arm #armut #Armutsbetroffen #gegenprotest #obdachlose #unbehaust #verachtung
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Hier sind sich scheinbar alle einig, wie 'eklig' und 'widerwärtig' Linnemann sei.
Mit solch einer Analyse scheint auf den ersten nicht viel gewonnen. Die Kategorie des Ekels kann aber fruchtbringend sein!
Ekel als existenzielles Erkenntnismoment im Sinne Sartres: der Ekel zerstört Illusionen von Ordnung und Sinn und zwingt dir/den Einzelne/n, sich ihrer, bzw. seiner Freiheit und Verantwortung ohne metaphysische Absicherung zu stellen.
Insofern sollten wir nicht in bloßer Empörung oder Enttäuschung über Menschen wie Linnemann verharren, der nur stellvertretend für die gesamte politische und wirtschaftliche Elite steht, welche Arme abgrundtief verachtet. Diese Verachtung, gerne einmal darauf achten, spiegelt sich oftmals in deren Mimik, wenn sie über Arme sprechen.
Deshalb und trotzalledem: Mut zum Gegenprotest!
Ob gegen die weiterhin schamlose Umverteilung von unten nach oben oder ob gegen die Schikanen denen Geflüchtete, Arme und Obdachlose ausgesetzt werden.#ekel #widerwartig #linnenmann #carstenlinnemann #cdu #csu #spd #politik #steuersenkung #korruption #sartre #jeanpaulsartre #montag #Montagabend #illusion #existenz #arm #armut #Armutsbetroffen #gegenprotest #obdachlose #unbehaust #verachtung
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Hier sind sich scheinbar alle einig, wie 'eklig' und 'widerwärtig' Linnemann sei.
Mit solch einer Analyse scheint auf den ersten nicht viel gewonnen. Die Kategorie des Ekels kann aber fruchtbringend sein!
Ekel als existenzielles Erkenntnismoment im Sinne Sartres: der Ekel zerstört Illusionen von Ordnung und Sinn und zwingt dir/den Einzelne/n, sich ihrer, bzw. seiner Freiheit und Verantwortung ohne metaphysische Absicherung zu stellen.
Insofern sollten wir nicht in bloßer Empörung oder Enttäuschung über Menschen wie Linnemann verharren, der nur stellvertretend für die gesamte politische und wirtschaftliche Elite steht, welche Arme abgrundtief verachtet. Diese Verachtung, gerne einmal darauf achten, spiegelt sich oftmals in deren Mimik, wenn sie über Arme sprechen.
Deshalb und trotzalledem: Mut zum Gegenprotest!
Ob gegen die weiterhin schamlose Umverteilung von unten nach oben oder ob gegen die Schikanen denen Geflüchtete, Arme und Obdachlose ausgesetzt werden.#ekel #widerwartig #linnenmann #carstenlinnemann #cdu #csu #spd #politik #steuersenkung #korruption #sartre #jeanpaulsartre #montag #Montagabend #illusion #existenz #arm #armut #Armutsbetroffen #gegenprotest #obdachlose #unbehaust #verachtung
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Hier sind sich scheinbar alle einig, wie 'eklig' und 'widerwärtig' Linnemann sei.
Mit solch einer Analyse scheint auf den ersten nicht viel gewonnen. Die Kategorie des Ekels kann aber fruchtbringend sein!
Ekel als existenzielles Erkenntnismoment im Sinne Sartres: der Ekel zerstört Illusionen von Ordnung und Sinn und zwingt dir/den Einzelne/n, sich ihrer, bzw. seiner Freiheit und Verantwortung ohne metaphysische Absicherung zu stellen.
Insofern sollten wir nicht in bloßer Empörung oder Enttäuschung über Menschen wie Linnemann verharren, der nur stellvertretend für die gesamte politische und wirtschaftliche Elite steht, welche Arme abgrundtief verachtet. Diese Verachtung, gerne einmal darauf achten, spiegelt sich oftmals in deren Mimik, wenn sie über Arme sprechen.
Deshalb und trotzalledem: Mut zum Gegenprotest!
Ob gegen die weiterhin schamlose Umverteilung von unten nach oben oder ob gegen die Schikanen denen Geflüchtete, Arme und Obdachlose ausgesetzt werden.#ekel #widerwartig #linnenmann #carstenlinnemann #cdu #csu #spd #politik #steuersenkung #korruption #sartre #jeanpaulsartre #montag #Montagabend #illusion #existenz #arm #armut #Armutsbetroffen #gegenprotest #obdachlose #unbehaust #verachtung
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For some obscure reason I woke in the night thinking of the character Autodidact in Sartre's book Nausea. It's been years since I read it but it sticks in my head that the man had imposed a strict rule on himself, he intended to read every book in the library in alphabetical order to educate himself.
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Wann wird Eigenverantwortung zur Worthülse?
#Eigenverantwortung #Crans-Montana #Brandkatastrophe #Regulierung #HansJonas #JohnStuartMill #Sartre #Philosophie #Ethik
Lesen: https://www.matthiaszehnder.ch/wochenkommentar/eigenverantwortung-worthuelse/
Hören: https://www.buzzsprout.com/1788913/episodes/18520170
Schauen: https://youtu.be/AWUI0npDLMo -
Wann wird Eigenverantwortung zur Worthülse?
#Eigenverantwortung #Crans-Montana #Brandkatastrophe #Regulierung #HansJonas #JohnStuartMill #Sartre #Philosophie #Ethik
Lesen: https://www.matthiaszehnder.ch/wochenkommentar/eigenverantwortung-worthuelse/
Hören: https://www.buzzsprout.com/1788913/episodes/18520170
Schauen: https://youtu.be/AWUI0npDLMo -
Reading Jean-Paul Sartre’s preface to The Wretched of the Earth by Frantz Fanon and he really had some banger lines. #anticolonialism #imperialism #frantzfanon #sartre
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Das neue Jahr startet mit starkem Wind hier im Norden, als wollte es das alte weg pusten, mit aller Kraft. Irgendwie gefällt mir diese Analogie besonders, nichts wünsche ich mir mehr als dass 2025 verschwindet und nie mehr wieder kommt. Zu sehr hat es versucht an mir zu kratzen und mich auszusaugen.
Wann beginnt also etwas Neues? Natürlich ist ein Jahreswechsel etwas artifizielles. Was soll […]
https://blog.hamdorf.org/2026-beginnt/ -
Living from Being not Doing. When we live who we truly are, the doing becomes easy—an extension of our being.
https://www.conferencesthatwork.com/index.php/life-lessons/2013/12/living-from-being-not-doing
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The article argues that ethics is personal and never can be shared.
#Ethics #Philosophy #Wittgenstein #Kierkegaard #Sartre
#Claude #AI-generatedhttps://open.substack.com/pub/plainlyphilosophical/p/on-ethical-solipsism
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The article argues that ethics is personal and never can be shared.
#Ethics #Philosophy #Wittgenstein #Kierkegaard #Sartre
https://medium.com/@skoro2308/on-ethical-solipsism-7a542ed752e0
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Seriousness imparts an ethical imperative. There is an obligation to unlock the horizon and an obligation to do so in the correct way, so as not to lose sight of it. This comes from the seeming transcendent value bestowed on the object from the horizon. When one takes a job seriously, the obligation colors one's experience in a moral light, revealing coworkers who are not merely lazy but also immoral in their disregard for the work's importance, for example.
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"I have always thought that such a fertile working hypothesis as historical materialism in no way required as a basis the absurdity of metaphysical materialism."
#Sartre #JeanPaulSartre #Existentialism #Phenomenology #Marxism #HistoricalMaterialism #Philosophy
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You don’t fight fascism because you’re going to win. You fight fascism because it is fascist.
Jean-Paul Sartre (1905-1980) French philosopher and writer
(Attributed)Much more info about this quote: wist.info/sartre-jean-paul/799…
#quote #quotes #quotation #qotd #sartre #jeanpaulsartre #fascism #fascists #fightback #fighting #resistance #success #winning
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Entre Sartre et Trotski : Colette Audry et la question de la morale socialiste
https://www.contretemps.eu/colette-audrey-sartre-trotski-feminisme/
#Politique #Diaporama #Théorie #Beauvoir #Féminisme #Femmes #Gauche #GuerreDEspagne #JeanLucMélenchon #Morale #PartiCommuniste #PartiSocialiste #Psu #Sartre #Stalinisme #Trotsky -
Living from Being not Doing. When we live who we truly are, the doing becomes easy—an extension of our being.
https://www.conferencesthatwork.com/index.php/life-lessons/2013/12/living-from-being-not-doing
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"Hell is other people's metadata."
Carole Goble's comment on metadata integration at #CORDI2025 coference. Finally, Sartre is making his entrance to research data management 😜#researchdata #dataintegration #knowledgegraphs #sartre #metadata
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“That’s right, #Habermas, like #Sartre – and #Foucault, and also #Locke – is saying that when you describe something you’re also giving an account of your own #political #ideology.” fivebooks.com/best-books/s... #books
The Enlightenment -
Living from Being not Doing. When we live who we truly are, the doing becomes easy—an extension of our being.
https://www.conferencesthatwork.com/index.php/life-lessons/2013/12/living-from-being-not-doing
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“Remember, it’s just a game. It doesn’t matter. In fact, nothing matters. We have to create our own meaning in life. For example, it would mean a lot to me if pitching started to matter to you.” ⚾
Cartoon by Avi Steinberg
#Cartoon #AviSteinberg #Humor #Funny #Sports #Baseball #MoundVisit #Philosophy #Sartre #Existentialism #JeanPaulSartre #Pitching
