scholarly journals THE ANALYSIS OF SARTRE’S ‘ESENSE’ AND ‘SUBJECTIVITY’ IN DISNEY PIXAR’S SOUL ANIMATION

2021 ◽  
Vol 12 (1) ◽  
Author(s):  
Putri Rindu Kinasih
Keyword(s):  
Lived Experience ◽  
Free Choice ◽  
Existential Philosophy ◽  
Human Beings ◽  
Jean Paul ◽  
Philosophical Movement ◽  
Cinematic Narratives ◽  
Individual Existence ◽  
Narrative Forms ◽  
Opening Up

<p>From the start, the philosophical movement that came to be known as existentialism was associated with literature. This possibility happens because there is a natural affinity between existential philosophy and narrative forms of art. On one hand, existentialist concur on the primacy of individual existence, of the lived experience of concrete human beings. On the other hand, cinematic narratives tell stories of beings such as ourselves, helping us to make sense of our existence and opening up probabilities that we might never have pondered otherwise (Shaw, 2017). Interestingly, Time.com stated that Pixar films are the philosophical of the animation world. Here lies the reason why the writer decided to analyze the portrayal of Jean-Paul Sartre’s famous phrase ‘Existence Precedes Essence’ in the latest Disney Pixar animation, Soul. Sartre argued that for human beings, our existence precedes our essence. In addition, Sartre’s notion of ‘existence’ characterized in terms of consciousness, free choice and ‘subjectivity’. For Sartre, the first act of consciousness is to choose. This study shows that Disney Pixar’sSoul does portray Sartre’s ‘existence precedes essence’ through Joe’s life – human beings have no fixed preordained essence or definition. Moreover, Sartre’s idea of consciousness or subjectivity can be seen from 22’s decision to be dared to live.</p>

scholarly journals Existentialism- The Struggle Remains in Mulk Raj Anand’s Major Novels

2019 ◽  
Vol 7 (11) ◽  
pp. 11
Author(s):  
Pillai Rajammal Swaminathan ◽  
Dr. K. Thiyagarajan
Keyword(s):  
Free Will ◽  
Personal Responsibility ◽  
First Principle ◽  
Human Beings ◽  
Human Love ◽  
Jean Paul ◽  
Authentic Existence ◽  
The World ◽  
Realistic Representation ◽  
Individual Existence

Existentialism is a philosophy that emphasizes individual existence, freedom and choice. It is centered upon the analysis of existence and of the way humans find themselves existing in the world. The perception is that, humans exist first and then each individual spends a lifetime changing their essence or nature. Existentialism is a philosophy concerned with finding self and the meaning of life through free will, choice, and personal responsibility. Existentialism is a quest for authentic existence. Jean-Paul Sartre says, ‘Man is nothing else but what he makes of himself. Such is the first principle of existentialism.’ Man’s sufferings and humiliations comes under the aspect of existentialism, which is found in the novels of Anand.  Anand is a humanist and his humanism manifests itself in a realistic representation of the inhumanity of the situation of the oppressed masses, suffering, various types of disability, discrimination and alienation. Existentialism is an aspect of humanism and Anand has portrayed it through human beings pathetic sufferings and miseries. Anand’s humanism dwells into the survival of human love through existentialism. The humanism of Anand showcases the concerns of existentialism, exposing the reality of life and its tragic condition of suffering and misery. The pathetic condition of suffering and misery is existential since it has the elements of chance, absurdity and nothingness in them. Their alienated conditions are shaped by fear and loneliness. Though Anand denies of being an existentialist, his most of the works reveal existential ideologies of Sartre and Heidegger.

Existential Freedom in the Marxism of Jean-Paul Sartre

Dialogue ◽  
1968 ◽  
Vol 7 (1) ◽  
pp. 26-44
Author(s):  
Norman McLeod
Keyword(s):  
Political Philosophy ◽  
North America ◽  
Mass Movements ◽  
Existential Philosophy ◽  
Human Beings ◽  
Jean Paul ◽  
Classless Society ◽  
Radical Freedom

The growing commitment of Jean-Paul Sartre to Marxist political philosophy reaches its maturation in his Critique de la raison dialectique. To many in the non-Communist world, particularly in North America, who have been influenced by his earlier existential philosophy, Sartre's commitment to Marxism seems difficult to explain. Existentialism is a philosophy of individual introspection, whereas Marxism is a philosophy of mass movements. Existentialism denies the reality of absolute values, whereas Marxism postulates the supreme goal of the classless society. Most puzzling of all, the existential philosophy of Sartre himself describes a radical freedom, the negation of all determinism in the lives of human beings; while Marxism is traditionally viewed, both by its proponents and by its critics, as a doctrine of strict determinism.

Rouse’s Conception of Practice Theory and Existential Phenomenology

2017 ◽  
Vol 2017 (2) ◽  
pp. 93-112
Author(s):  
Jo-Jo Koo
Keyword(s):  
Lived Experience ◽  
Practice Theory ◽  
Existential Phenomenology ◽  
Human Beings ◽  
Normative Conception ◽  
Copernican Revolution

Joseph Rouse is one of the most distinctive and innovative proponents of practice theory today. This article focuses in section I on two extended elaborations with systematic intent from Rouse’s corpus over the last two decades regarding the nature of practices, highlighting in particular the concept of normativity. Toward this end, this article explains why Rouse argues that we need to bring about something like a Copernican revolution in our understanding of the intrinsic normativity of practices as an essentially interactive, temporal, contestable, and open-ended process. In section II, this article then examines some commonalities and apparent divergences of Rouse’s practice theory from the existential phenomenology of the early Heidegger and Merleau-Ponty. The article draws to a close by considering two apparent divergences between Rouse’s conception of practices and existential phenomenology: (1) the degree of compatibility between the claim of existential phenomenology to reveal necessary enabling background conditions of our lived experience and Rouse’s normative conception of practices; and (2) the compatibility of “quasi-transcendental” constitution, as this is at work according to existential phenomenology, and Rouse’s argument that it is wrong to understand practices as exclusively centered on the activities of human beings.

Linguistic fire and human cognitive powers

2012 ◽  
Vol 20 (2) ◽  
pp. 275-294 ◽  
Author(s):  
Stephen J. Cowley
Keyword(s):  
Lived Experience ◽  
Cognitive Theory ◽  
Cultural Practices ◽  
Meaning Making ◽  
Human Cognition ◽  
Action Perception ◽  
Cultural Traditions ◽  
Word Forms ◽  
Species Specific ◽  
Opening Up

To view language as a cultural tool challenges much of what claims to be linguistic science while opening up a new people-centred linguistics. On this view, how we speak, think and act depends on, not just brains (or minds), but also cultural traditions. Yet, Everett is conservative: like others trained in distributional analysis, he reifies ‘words’. Though rejecting inner languages and grammatical universals, he ascribes mental reality to a lexicon. Reliant as he is on transcriptions, he takes the cognitivist view that brains represent word-forms. By contrast, in radical embodied cognitive theory, bodily dynamics themselves act as cues to meaning. Linguistic exostructures resemble tools that constrain how people concert acting-perceiving bodies. The result is unending renewal of verbal structures: like artefacts and institutions, they function to sustain a species-specific cultural ecology. As Ross (2007) argues, ecological extensions make human cognition hypersocial. When we link verbal patterns with lived experience, we communicate and cognise by fitting action/perception to cultural practices that anchor human meaning making.

Why Psychoanalysis Matters to Law

2017 ◽  
Author(s):  
Anne C. Dailey
Keyword(s):  
Lived Experience ◽  
Criminal Law ◽  
Legal Theory ◽  
Practical Knowledge ◽  
Individual Freedom ◽  
Human Beings ◽  
Legal Doctrine ◽  
Legal Rules ◽  
The Law ◽  
Theoretical Foundations

This chapter describes the contribution contemporary psychoanalysis has to make in three specific areas: legal theory, legal doctrine, and adjudication in the courtroom. Psychoanalysis improves the law’s theoretical foundations by modifying its foundational presumption of rationality. Psychoanalysis also helps to reform legal doctrine by identifying those particular subject matter areas, primarily family law and criminal law, where the law’s presumption of rationality leads to unjust legal rules. With domestic violence as its example, this chapter shows how psychoanalysis offers a body of practical knowledge that humanizes the law by bringing legal rules into line with actual, everyday lived experience. And finally, psychoanalysis reveals the deep tension between the law’s focus on individual moral responsibility for behavior and the law’s objective methods of proof in the courtroom. Psychoanalytic insights into the art of proving what really happened in a case can move law in the direction of a more empathic and forgiving model of judging. Overall, the psychoanalytic study of the law unveils the damaging consequences of the law’s rationalist assumptions about who we are as human beings, and offers an alternative, humanistic perspective in line with law’s foundational ideals of individual freedom and systemic justice.

A Metaphysics of Love

2021 ◽  
Author(s):  
George Pattison
Keyword(s):  
Phenomenological Approach ◽  
Existential Phenomenology ◽  
Human Beings ◽  
The Third ◽  
Social Forms ◽  
New Beginning ◽  
Christian Love ◽  
History Of ◽  
Individual Existence ◽  
True Measure

The book is the third and final part of a philosophy of Christian life. The first part applied a phenomenological approach to the literature of the devout life tradition, focussing on the feeling of being drawn to devotion to God; the second part examined what happens when this feeling is interpreted as a call or vocation. At its heart, this is the call to love that is made explicit in the Christian love-commandment but is shown to be implied every time human beings address each other in speech. A metaphysics of love explores the conditions for the possibility of such a call to love. Taking into account contemporary critiques of metaphysics, Dante’s vision of ‘the love that moves the sun and other stars’ challenges us to account for the mutual entwining of human and cosmic love and of being/God and beings/creatures in love. Conditions for the possibility of love are shown to include language, time, and social forms that mediate between immediate individual existence and society as a whole. Faced with the history of human malevolence, love also supposes the possibility of a new beginning, which Christianity sees in the Incarnation, manifest as forgiveness. Where existential phenomenology sees death as definitive of human existence, Christianity finds life’s true measure in love. Thus understood, love reveals the truth of being.

FANTASY 33 and religious or quasi-religious contexts, whereby colonising and invading forces have assumed non-white and/or non-Christian cultures to be barbaric, 'heathen', or, in some instances, not human. Ethnocentrist attitudes thus transform relative difference between cultures into value judgments mobilised by an ideology of hierarchical identification and comparison in which questions of race also figure exten-sively. As a corrective to ethnocentric tendencies, cultural relativism has stressed that cultures can not be evaluated for their merits or faults in comparison with other cultures; rather, a structural approach to ethnic cultural analysis has emerged which seeks to identify the various constituent elements and their interrelations within a culture which gives a particular culture its identity. However, such an approach is still not free from the problematic of ethnocentrism in-asmuch as the act of analysis and the epistemological frame-works that generate analysis can still be marked invisibly by cultural assumptions. Ethnography—Systematic and organised recording and classifi-cation of human cultures. Existentialism—A philosophical movement that involves the study of individual existence in an infinite, unfathomable universe. Existentialism devotes particular attention to the individual's notion of free will and interpersonal responsi-bility without any concrete knowledge of what constitutes right and wrong. A variety of twentieth-century thinkers and writers have explored the possibilities of existentialism, including Jean-Paul Sartre, Martin Heidegger and Simone de Beauvoir, among others. False consciousness—Illusory or mistaken beliefs, the term is used in marxist theories to designate the beliefs of groups with whom one disagrees or who are in need of liberation and enlightenment; otherwise, the belief on the part of the middle classes which insists that class-based interests are not posi-tioned ideologically but are universal. Fantasy—In everyday language, fantasy refers simply to the workings of the imagination, but in different theoretical

2016 ◽  
pp. 49-51
Keyword(s):  
Relative Difference ◽  
Cultural Analysis ◽  
Cultural Relativism ◽  
False Consciousness ◽  
Simone De Beauvoir ◽  
Value Judgments ◽  
Cultural Assumptions ◽  
Jean Paul ◽  
Individual Existence ◽  
Constituent Elements

Richard Wright’s Mission

2018 ◽  
pp. 86-104
Author(s):  
Marilyn Nissim-Sabat
Keyword(s):  
Critical Theory ◽  
Lived Experience ◽  
Identity Politics ◽  
Group Identity ◽  
Human Beings ◽  
Healthy Human ◽  
South Side ◽  
Native Son ◽  
Second Sex ◽  
Human Need

Some readers of Wright’s work have criticized him for failing to portray healthy human connection or solidarity. In her chapter, Marilyn Nissim-Sabbat maintains that Wright was deeply aware that people could only live as human beings through meaningful relations with one another. Wright understood both that the human need for solidarity runs deep and that the ability to forge it can be damaged. Without such solidarity, alienation from oneself and others will crush “Bigger” and Bigger-like characters on the South Side of Chicago and globally. Wright therefore championed the healing made possible by qualitatively enlarging our lived-experience of and with one another. Essential to articulating and acting on this need is a critical theory of transcendence that is implicit in Wright’s work. Such a theory emerges in this essay through a critique of Simone de Beauvoir’s views on identity politics and cross-group identity in The Second Sex as contrasted with parallel discussions by Wright in Native Son.

Plotinus (AD 204/5–70)

2018 ◽  
Author(s):  
EyjÓlfur Kjalar Emilsson
Keyword(s):  
Late Antiquity ◽  
Human Beings ◽  
Human Soul ◽  
Roman World ◽  
Philosophical Movement ◽  
Ultimate Cause ◽  
The One

Plotinus was the founder of Neoplatonism, the dominant philosophical movement of the Graeco-Roman world in late antiquity, and the most significant thinker of the movement. He is sometimes described as the last great pagan philosopher.His writings, the so called Enneads, are preserved as whole. While an earnest follower of Plato, he reveals other philosophical influences as well, in particular those of Aristotle and Stoicism. Plotinus developed a metaphysics of intelligible causes of the sensible world and the human soul. The ultimate cause of everything is ‘the One’ or ‘the Good’. It is absolutely simple and cannot be grasped by thought or given any positive determination. The One has as its external act the universal mind or ‘Intellect’. The Intellect’s thoughts are the Platonic Forms, the eternal and unchanging paradigms of which sensible things are imperfect images. This thinking of the forms is Intellect’s internal activity. Its external act is a level of cosmic soul, which produces the sensible realm and gives life to the embodied organisms in it. Soul is thus the lowest intelligible cause that immediately is immediately in contact with the sensible realm. Plotinus, however, insists that the soul retains its intelligible character such as nonspatiality and unchangeability through its dealings with the sensible. Thus he is an ardent soul-body dualist. Human beings stand on the border between the realms: through their bodily life they belong to the sensible, but the human soul has its roots in the intelligible realm. Plotinus sees philosophy as the vehicle of the soul’s return to its intelligible roots. While standing firmly in the tradition of Greek rationalism and being a philosopher of unusual abilities himself, Plotinus shares some of the spirit of the religious salvation movements characteristic of his epoch.

Sign in / Sign up

Export Citation Format

Share Document