Philosophical Theory Essay

Jean-Paul Sartre (1905-1980) was a renowned cut philosopher of twentieth century Europe. His highly odd policy-making philosophy was merely influenced by the gain of Marx and Hegel. From 1945 and onwards, his writings had dominated governmental themes which hike recognized him as Europes best public bright of the century. One of his famous essays was Anti-Semite and Jew which had criticized French complicity in the Holocaust and delimitate oppression as an inter ain intelligence distortion (Sartres policy-making philosophy IEP).He co-founded Les Temps Modernes, a journal which published seminal essays on world affairs and political opening. It was still in 1950 when Sartres political inclination st duration set towards Marxism he eventually released Critique of Dialectic Reason, Vol. 1 in 1960, a systematic account which monolithicly spoke of group struggle and history (Sartres Political ism IEP). Critique embodied Sartres earlier radical view and philosophy of empi ric freedom which had further guide to his pi superst atomic number 18ring fusion of Marxism and existentialist philosophy an original political philosophy which touched the stress betwixt historical forces and several(prenominal) freedom.Marxism implied that societies can be better understood d single struggle which existed between powerless and powerful groups. existentialism viewed privates as entities responsible for(p) for the numerous authorless genial ills (Sartres Political philosophy IEP). It is in this reward that veritable(a)ity is considered a autochthonic existential uprightness that is, it is a requirement for a person to critically examine ones affable location prior to his or her acceptance of personal culpability with respect to the choices one make within that certain situation.In short, his new political philosophy embodied theories of both moral office and individual agency. His well recognized work existentialist philosophy is a Humanism altho ugh which was presented and sh bed a mutual argument of the categorical imperative of Kant, spoke generally 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 restraind with Hegel who claimed that in order to win recognition, clements drive to endure a mutual struggle (Being and Nothingness). Initially, Sartre spurned the imagination of transcending struggle by dealing of mutual and reciprocal cross recognition that is, all human traffic tally to Sartre, were by products of the master and slave relation. However, his idea on human relations was altered as he made the Notebooks.This may be summarized into four part (1) that there is a possibility for struggle to be transcended by both reciprocal and mutual recognition (2) that struggle is located in history and nightclub rather than in onthology (3) that the struggle for recognitio n is a significant component in analyzing oppression as a form of domination and (4) that companionable solidarity was an ontological reality (dependent on recognition ties) rather than psychological projection which Hegel had claimed. Sartres possibility of Existentialism had everlastingly accompanied Marxism.His description of loving reality employ Marxs structural analysis which he further used to rescue Marxisms categorization as lazy dogmatism (Sartres Political Philosophy IEP). The combination of Existentialism and Marxism into a single unique theory criticized non wholly the economic signifier being a significant structural factor, but also human situation as fit(p) by sexuality, 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 some other renowned philosopher and Christian existentialist Soren Kier kegaard relied on the theory of Existentialism with respect to understanding human relations and individual particularity. Prior the release of his famous work The Sickness unto Death, Kierkegaard had claimed that there are forces at work in society and history which when projected, dispose to focus on sheer oneness defined by singleness and particularity rather than by unity with others (Kierkegaard, Soren 1989).The European societys massive industrialization in the nineteenth century had led to the disruption of rurally-based societies and organic groupings with their respective identified function. Kierkegaard claimed that the age of systematisation had further drained the ethical essence with respect to a well-defined groups membership (intensive division of labor, multiple social roles and passage of corporate identity operator) and promoted rational reorganization (Kierkegaard, Soren 1989). It was in this respect that he emphasized the worlds need of absolute particularit y in mark to universality.The tactile sensation of particularity, as Kierkegaard claimed, is precisely reflected in the principle of Christianity. Individuals realize themselves in a lonely self emancipating situation, by which they are considered single human beings who stand in advance beau ideal. The more than individual lose ones social identity, the more spiritual and undifferentiated one becomes. Kierkegaards intuitive feeling 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 worry Sartre may be facing (1) in much(prenominal) 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 o ne and (2) the situational status itself and that an individual identity for instance, cannot be placed 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 lonesome(prenominal) be realized after the existence of an individual had occurred and not the other way around and that human beings cannot be understood in terms of light (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 value (so to speak ones personal originality) is considered as the theorys existenti al virtue necessary to examine ones individual situation within a given social phenomenon. Kierkegaard, like Sartre, recognized the value for individual authenticity. alternatively of relying on universality, he emphasized on the magnificence of absolute particularity of individuals. Placing a high date for individual particularity over a more collective and universal approach to human relations and the society, Sartre and Kierkegaard somehow shared a common install with respect to political philosophy. Thus, the accuracy of such theory may be defined in inwrought 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 order rather than be dictated by social condition however, individual existentialism can be deemed applicable not only towards understanding human action and intention on with other social structures (for instance familial and social role s) but also towards absolute particularity which rejected the very notion of social influence. References Sartres Political Philosophy Internet 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 fort Press