... From: Gary C Moore To: Sent: Saturday, September 30, 2000 9:38 AM Subject: Fw: Quotations ... L être ...
Message 1 of 1
, Sep 30, 2000
----- Original Message -----
From: Gary C Moore <gottlos75@...>
Sent: Saturday, September 30, 2000 9:38 AM
Subject: Fw: Quotations
> EXCUSE THE OTHER LETTER -- it was sent by accident.
> > > > Dear Mr Moore,
> > > > Excuse my intruding, but your email made me go back to
> et le neant" (Paris: Librairie Gallimard, 1943. All chapters are
> to our quest but I stress Troisième et Quatrième parties, specially "Les
> relations concrètes avec autrui" e "avoir, faire et être" (from page 431
> > > > The other quotation I mentioned is on the French original
> edition, page 111 (la mauvaise foi) in a footnote: "S'il est
> indifferent d'etre de bonne ou de mauvaise foi, parce que la mauvaise foi
> ressaisit la bonne foi et se glisse à l'origine meme de son projet, cela
> veut pas dire qu'on ne puisse echapper radicalement a la mauvaise foi.
> CELA SUPPOSE UNE REPRISE DE L'ETRE POURRI PAR LUI MEME QUE NOUS NOMMERONS
> AUTHENTICITE ET DONC LA DESCRIPTION N'A PAS PLACE ICI."
> > > >
> > > >
> > ALTAVISTA translation:
> > > >"If it is indifferent to be of good or insincerely, because the bad
> faith seizes again the good faith and slips at the same origin of its
> project, that does not want to say that one cannot escape radically has
> bad faith. BUT THAT SUPPOSES A RECOVERY TO BE ROTTED IT BY HIM SAME THAT
> WILL NAME AUTHENTICITE AND THUS DESCRIPTION A NOT PLACE HERE. "
> > > >
> > > >
> > Hazel Barnes translation:
> > "If it is indifferent whether one is in good faith or in bad faith,
> because bad faith reprehends good faith and slides to the very origin of
> project of good faith, that does not mean that we can not radically
> bad faith. But this supposes a self-recovery of being which was
> corrupted. This self-recovery we shall call authenticity, the description
> which has no place here," page 70.
> > > >
> > > >
Dear Mister Newton Ramos-deOliveira,
Since you seem to have an excellent knowledge of Sartre, I propose the
following challenge. My knowledge and thinking is primarily based on
Heidegger, so you may have the advantage. But I say all of Sartre, at least
in BEING AND NOTHINGNESS, is primarily a commentary and response to
Heidegger's BEING AND TIME. You also know a dozen different languages, and I
barely know how to use a dictionary.
But I say that Sartre's "radical conversion" and "self-recovery of
being" have neither support nor development in Sartre, that they are
essentially wishful thinking on Sartre's part to eventually be able to
propose a ground of "good faith" that is not contradictory. He does not
fulfil this task.
What corresponds to these concepts in Heidegger when being-there or
'dasein' attains, or better, uncovers again 'authenticity' which it always
had in the first place, and simply becomes what it already was. It answers
the "call of conscience" which essentially points out the so-called
"primordial guilt" in inauthentic existence of not truly being its own self,
that the self it 'possesses, or better possesses it, is the 'They' self of
'everyday' life which, though absolutely necessary in daily, practical life,
even when being-there is supposedly 'authentic', is a creation of tradition,
parental teaching, social accommodation, and the knowledge of practical
skills by which to do work to earn its daily bread. When the inauthentic
self realizes it is just a thing of other peoples' bit and pieces, it thinks
itself incomplete and strives for completeness in 'authenticity'. When
being-there attains 'authenticity', though, there is absolutely no course of
action or choice presented, just an infinite field of possibilities all
equally valuable/ valueless. Heidegger completely rejects the concept of
value both in BEING AND TIME and the "Letter on Humanism". This gives him
great difficulties when he wants to describe 'mitdasein' or being-with as
joining in a communal, mutual recognition of each others' authenticity I
suppose in a perfect society. This is because -- just as in Sartre -- when
one honestly describes being-with others 1) "being-with" is a subordinate
aspect of being-there which is unique, ownmost, and the world is "its
world"; 2) the "Other" is also a continently dominant form of your own self
in your historical development which, when you understand the true
situation, wish to be free of; 3) the relations with "Others" since they are
bound both as a group and as individuals within the inauthentic world [Can
there even be such a thing as an authentic relationship? Heidegger says Yes,
BUT THEN proceeds to create the concept of an 'authentic' relationship as
derivative from a thoroughly and other-dominating inauthentic one.], their
motivations are to a certain extent antagonistic to one who is 'authentic'.
Now, the reason why I put 'authentic' in scare quotes is 1) Heidegger
rejects, consistently so, any superior valuation of authenticity over
inauthenticity: they are both intertwined and mutually necessary and
supportive of each other; 2) the so-called 'authentic' uncovering of 'Being'
or "Sein" which should not be capitalized in English but usually is anyway
reveals an utterly, absolutely NEUTRAL being. Therefore, out of ABSOLUTE
neutrality, it is logical nonsense to talk about a path of 'authentic' "good
faith", there is no place for a "radical conversion" except conversion to
the absolutely neutral, and the "self-recovery of being" reveals being whose
only 'self' is the flimsy, frail, and frivolous wisp of breath, a mere
shadow of a shadow that Heidegger quite brutally calls being-there and means
EXACTLY that and that only, and Sartre the "for-itself" whose project is to
find its shadow, its 'proper' (and thoroughly impossible) "in-itself" which
would thereby make it God, in perfect accordance with Sartre's 'bon mots',
"God is man's project" AND "Man is a futile passion."
What, then, with your vast Sartrean resources -- please quote
abundantly -- do you say? Or anybody else 'listening in' for that matter?
Your message has been successfully submitted and would be delivered to recipients shortly.