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Re: [Sartre] serialization of the group

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  • sava
    Hi, ... Excellent observation, not because it scores debate points, but because it makes us think deeper. The observation above is certainly retaken by Sartre
    Message 1 of 45 , Aug 3 6:12 PM
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      Hi,


      > Hmm, but isn't Pierre, the waiter, by identifying so
      > strongly with
      > the role of waiter quite explicitly abandoning any
      > claim he might
      > have had to individuality, subsuming this into the
      > role of waiter,
      > which he is playing so assiduously.
      >

      Excellent observation, not because it scores debate
      points, but because it makes us think deeper. The
      observation above is certainly retaken by Sartre
      himself explicitly in his Flaubert study, when
      analyzing the actor-like compulsive behaviour of
      Flaubert. But Sartre is certainly not the only one to
      have thought about this problem. It is the central
      stage problem of the IDENTITY OF THE ACTOR, and as
      such, a leading problem in the question of IDENTITY
      AND DIFFERENCE. There is of course a Heidegger book on
      the matter, like in any relevant matter..., but in
      trying to think about Tommy's observation, I will
      refer here to Deleuze's famous Difference and
      Repetition, for there the problem is stated quite
      excplicitly.

      The question that arises after one reads Deleuze's
      book, and concepts, goes: is difference a result of
      identity, or is identity a result of difference. Sound
      common sense would say that, of course, difference is
      a result of identity. For A to be different from B, A
      has to have first its identity as A. For if A is not
      identical with itself first, how then will it come to
      differ or have an identity later? Contrary to sound
      common sense, Deleuze would claim, based on new
      concepts of biology and mathematics (most
      specifically, the differential equation, and Leibniz's
      theories), that it is indeed difference that gives
      rise to an "original" identity.

      Of course, Deleuze is not the first to make this
      claim, and in doing so, he relies heavily on
      Nietzsche's insights. With respect to our theatre
      topic here, the example that comes to mind from
      Nietzsche is, of course, The birth of Tragedy. There
      Nietzsche would put forward the insight that the
      principle of individuation, Apollo, would not be
      possible without a more profound symbolism, that with
      Dionysus. Basically, Apollo would be superficial
      without Dionysus, that is, that the individual can
      only come to light in a theatrical staging.

      Now back to Sartre's Pierre. Pierre is being in bad
      faith, he is in a role, he is up for show. And
      nonetheless, offered as he has made himself to the
      public eye and demand, he still retains a secret space
      for himself. And one would argue that he retains this
      secret space because of his intrinsical duplicity. So,
      in a sense, individual uniqueness does not presuppose
      total and complete transparency, total correspondace
      with oneself, but the regulated play between
      transparency and secrecy, between duplicity and
      openness, between the role and the self. Our demand
      for an ethics is nothing more but the expression of
      our need for a regulation in the domain of public
      transparency and individual secrecy that today has
      gone completely out of joint by the spectral dominion
      of technology.






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    • cepav0
      The quote below is pretty clear as to the profound relation between Sartre s philosophy and violence. The cogito, the generalized cogito, is a crime (did I
      Message 45 of 45 , Aug 21 7:42 PM
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        The quote below is pretty clear as to the profound relation between
        Sartre's philosophy and violence. The cogito, the generalized cogito,
        is a crime (did I hear Nietzsche somewhere?...):

        La situation veut que la vraie morale humaine prenne naissance dans
        cet acte isolé, purement individuel, de violence purement négative.
        Tentons de le comprendre dans son ambigüité et de légitimer cette
        violence. … en réalisant la liberté terroriste et négative de la pure
        conscience du monde par consomption du monde en face de la
        conscience, l'esclave réalise dans l'instant qui précède la mort
        cette conscience de soi que le stoïcisme, le scepticisme et le doute
        cartésien n'atteignent que dans la fuite et dans l'abstrait. … La
        destruction et le crime sont les conduites concrètes corrélatives du
        doute méthodique. [dans le crime] la conscience s'affirme dans sa
        solitude terroriste. Tout crime est toujours un peu un cogito.
        (Sartre, Cahier 418)

        What the heck, I'm giving it a try at translation:

        "The situation requires that the true human ethics is born out of
        this isolated act [the terrorist one], purely individual, of a purely
        negative violence. Let us try to understand it in its ambiguity and
        to legitimize this violence. ... by accomplishing the terrorist and
        negative freedom of the pure consciousness of the world, the slave
        attains in the instant right before his death to that self-
        consciousness that stoicism, scepticism and cartesian doubt attain to
        only in flight and in the abstract. ... Destruction and crime are the
        concrete behaviour correlative to methodical doubt. [in the crime]
        consciousness affirms itself in its terrorist solitude. All crime is
        always a bit of a cogito."

        Do I agree with this? Oh, not only that, I think these are some of
        the best lines ever writen in philosophy.
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