Philosophical Theory Essay

Jean-Paul Sartre (1905-1980) was a ren makeed French philosopher of twentieth century Europe. His highly unique semi governmental philosophy was merely influenced by the work up of Marx and Hegel. From 1945 and onwards, his writings had dominated political themes which further recognized him as Europes best unrestricted intellectual of the century. One of his famous es affirms was Anti-Semite and Jew which had criticized French complicity in the final solution and delimitate subjugation as an interpersonal credit distortion (Sartres political Philosophy IEP).He co-founded Les Temps Modernes, a journal which published creative essays on world affairs and political surmise. It was only in 1950 when Sartres political inclination bent towards Marxism he eventu entirelyy released unfavorable judgment of dialectic Reason, Vol. 1 in 1960, a systematic account which massively communicate of group struggle and history (Sartres policy-making Philosophy IEP). Critique embodied Sartres earlier radical view and philosophy of empiric freedom which had further led to his pi oneering fusion of Marxism and existential philosophy an original political philosophy which touched the tension between historical forces and unmarried freedom.Marxism implied that societies raft be better understood through struggle which existed between low-powered and powerful groups. Existentialism viewed several(prenominal)s as entities responsible for the numerous authorless sociable ills (Sartres Political Philosophy IEP). It is in this measure that authenticity is considered a prime existential virtue that is, it is a requirement for a person to critically examine ones well-disposed slip prior to his or her acceptance of personal culpability with respect to the choices one make inwardly that certain situation.In short, his new political philosophy embodied theories of both(prenominal) moral responsibility and case-by-case erancy. His well recognized work Existentialism is a Humanism although which was presented and sh ard a common argument of the mat imperative of Kant, spoke largely of Marxism and Hegelianism. With respect to Marx and Hegel, Sartre developed his very own political view as reflected on his Notebooks for an Ethics (1982) (Sartres Political Philosophy IEP).He agreed with Hegel who claimed that in order to win recognition, sympatheticity need to undergo a mutual struggle (Being and Nothingness). Initially, Sartre jilted the look of transcending struggle by relations of mutual and reciprocal recognition that is, all human beings relations according to Sartre, were by products of the master and slave relation. However, his opinion on human relations was altered as he made the Notebooks.This may be summarized into four parts (1) that there is a accident for struggle to be transcended by both reciprocal and mutual recognition (2) that struggle is located in history and society rather than in onthology (3) that the struggle for recog nition is a probatory component in analyzing oppression as a form of domination and (4) that well-disposed solidarity was an ontological man (dependent on recognition ties) rather than psychological projection which Hegel had claimed. Sartres guess of Existentialism had always accompanied Marxism.His description of social reality utilise Marxs structural analysis which he further used to speech Marxisms categorization as lazy dogmatism (Sartres Political Philosophy IEP). The combination of Existentialism and Marxism into a case-by-case unique theory criticized not only the economic class being a signifi firet structural factor, nevertheless also human situation as primed(p) by gender, family, death and birth. An individuals intention, he further claimed, can be sufficiently explained not by objective interests alone but through the combination of class analysis and personal history.Soren Kierkegaard An some other noted philosopher and Christian existentialist Soren Kierkeg aard relied on the theory of Existentialism with respect to accord human relations and individual peculiarity. Prior the release of his famous work The Sickness unto oddment, Kierkegaard had claimed that there atomic number 18 forces at work in society and history which when projected, tend to focus on sheer combination defined by singleness and particularity rather than by iodin with others (Kierkegaard, Soren 1989).The European societys massive industrialization in the 19th century had led to the disruption of rurally-based societies and organic groupings with their respective identified function. Kierkegaard claimed that the age of systematization had further drained the ethical content with respect to a well-defined groups membership (intensive division of labor, multiple social roles and loss of corporate identity) and promoted rational reorganization (Kierkegaard, Soren 1989). It was in this respect that he emphasized the worlds need of absolute particularity in oppose to universality.The notion of particularity, as Kierkegaard claimed, is precisely reflected in the principle of Christianity. Individuals dress themselves in a lonely self emancipating situation, by which they are considered single human beings who stand before God. The more individual lose ones social identity, the more spiritual and undifferentiated one becomes. Kierkegaards notion of the true self is one which conforms to the image of humanity as reflected by God through Christ (Kierkegaard, Soren 1989).With respect to this principle, there are two theoretical dilemmas which other public intellectuals like Sartre may be facing (1) in such a manner by which an individual stood before God, there is a possibility that the split between social and personal life is further accentuated (in oppose to Sartres dependence on both social and personal analysis) that is, the self and social life cannot be combined into one and (2) the situational status itself and that an individual identit y for shell, cannot be move over social and familial roles (which again contradicts Sartres notion of human situation as a by product of family, gender and other social structures). The Existentialist Thinker If it is in fact true to say that neither Kierkegaard nor Sartre agree with each others philosophy, why are they both considered existentialists any way? The very notion of Existentialism suggests that individual essence can only be realized after the creative activity of an individual had occurred and not the other way around and that human beings cannot be understood in terms of science (Existentialism 2010 Stanford Encyclopedia of Philosophy). As per Sartres definition, Existentialism viewed individuals as entities who are responsible for a certain social situation.In respect to this, an individuals authentic lever (so to intercommunicate ones personal originality) is considered as the theorys existential virtue necessary to examine ones individual situation within a gi ven social phenomenon. Kierkegaard, like Sartre, recognized the value for individual authenticity. Instead of relying on universality, he emphasized on the grandness of absolute particularity of individuals. Placing a high regard for individual particularity over a more collective and universal approach to human relations and the society, Sartre and Kierkegaard somehow shared a common ground with respect to political philosophy. Thus, the accuracy of such theory may be defined in subjective terms rather than objective.Kierkegaard and Sartre viewed individuals as the center of rationalization that is, when an individual is born, he or she is authentic by nature, one who determined rather than be dictated by social condition however, individual existentialism can be deemed applicable not only towards dread human action and intention along with other social structures (for instance familial and social roles) but also towards absolute particularity which rejected the very notion of so cial influence. References Sartres Political Philosophy mesh Encyclopedia of Philosophy (IEP) A Peer Reviewed Academic Resource. Kierkegaard, Soren (1989) The Sickness unto Death Penguin Group. Existentialism (2010) Stanford Encyclopedia of Philosophy Sartre, Jean-Paul (1993) Essays in Existentialism Citadel shake