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Switch to: Citations
References in:
Bad Faith and the Other
In Reading Sartre: On Phenomenology and Existentialism. New York: Routledge. pp. 180-194 (2010)
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For the second edition of her landmark study of Simone de Beauvoir, Toril Moi provides a major new introduction discussing current developments in Beauvoir studies as well as the recent publication of papers and letters by Beauvoir, including her letters to her lovers Jacques-Laurent Bost and Nelson Agren, and her student diaries from 1926-7. |
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On many standard readings, shame is an emotion that in an accentuated manner targets and involves the self in its totality. In shame, the self is affected by a global devaluation: it feels defective, objectionable, condemned. The basic question I wish to raise and discuss is the following: What does the fact that we feel shame tell us about the nature of self? What kind of self is it that is affected in shame? |
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This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection. |
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This paper compares the treatment of other minds in Strawson and Sartre. Both discussions are presented here as transcendental arguments, and some striking parallels between them are brought out. However the primary significance of the alignment lies in the difference that emerges between two forms of transcendental proof, with the phenomenological treatment in Sartre promising to yield a stronger conclusion than Strawson's argument. The paper goes some way towards bringing out this difference. |
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What is one to make of Sartre's treatment of his waiter in one of his famous analyses of bad faith? The example is supposed to be an obvious one, but the more we examine it, the less obvious it becomes. Let us remind ourselves of Sartre's example: Let us consider this waiter in the café. His movement is quick and forward, a little too precise, a little too rapid. He comes toward the patrons with a step a little too quick. (...) |
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This essay argues that an adequate account of bad faith cannot be given without taking the second half of Being and Nothingness into consideration. There are two separate but related reasons for this. First, the objectifying gaze of Others provides a necessary condition for the possibility of bad faith. Sartre, however, does not formally introduce analysis of Others until Parts III and IV. Second, upon the introduction of Others, Sartre revises his view of absolute freedom. Sartre's considered view of freedom (...) |
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'I too was superfluous' -- 'Outside, in the world, among others' -- 'Hell is other people' -- 'He is playing at being a waiter in a café' -- 'In war there are no innocent victims' -- 'I am obliged to want others to have freedom' -- 'The authentic Jew makes himself a Jew' -- 'The eyes of the least favoured' -- 'A future more or less blocked off' -- 'Man is violent'. |
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Consciousness -- Freedom -- Bad faith -- Authenticity. |
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Introduction: This paper has two, interrelated aims. The first is to clarify Sartre's theory of intersubjectivity. Sartre's discussion of the Other has a puzzling way of going in and out of focus, seeming at one moment to provide a remarkably original solution to the problem of other minds and at the next to wholly miss the point of the skeptical challenge. The nature of his argument is equally uncertain: at some points it looks like an attempt to mount a transcendental (...) |
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This essay argues that an adequate account of bad faith cannot be given without taking the second half of Being and Nothingness into consideration. There are two separate but related reasons for this. First, the objectifying gaze of Others provides a necessary condition for the possibility of bad faith. Sartre, however, does not formally introduce analysis of Others until Parts III and IV. Second, upon the introduction of Others, Sartre revises his view of absolute freedom. Sartre's considered view of freedom (...) |
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In a probing paper entitled "The Misplaced Chapter on Bad Faith, or Reading Being and Nothingness in Reverse," Matthew Eshleman challenges part of my intensive analysis of Sartre's "Bad Faith," arguing that bad faith is essentially a social phenomenon, and that social elements—the Other, in particular—play a " necessary role in making bad faith possible." Although I share many of Eshleman's interpretative points about the importance of the "social" in Sartre's account, I contend, here, with textual support, that Eshleman is (...) |
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In a probing paper entitled "The Misplaced Chapter on Bad Faith, or Reading Being and Nothingness in Reverse," Matthew Eshleman challenges part of my intensive analysis of Sartre's "Bad Faith," arguing that bad faith is essentially a social phenomenon, and that social elements—the Other, in particular—play a "necessary role in making bad faith possible." Although I share many of Eshleman's interpretative points about the importance of the "social" in Sartre's account, I contend, here, with textual support, that Eshleman is too (...) |
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