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Re: [existlist] Sartre's 'vertigo'

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  • eduardathome
    The difficulty is the use of a word which has a specific meaning elsewhere. Vertigo is a sense of imbalance or room spinning that is brought on by a physical
    Message 1 of 171 , Jul 26, 2013
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      The difficulty is the use of a word which has a specific meaning elsewhere.
      Vertigo is a sense of imbalance or room spinning that is brought on by a
      physical condition. Perhaps a malfunction of the inner ear or loss of
      oxygen to the brain. Acrophobia may well have been a more appropriate term.

      Sartre is using a different definition of the term ... "Vertigo is anguish
      to the extent that I am afraid not of falling over the precipice, but of
      throwing myself over." In fact, it would be just as good to just use the
      word "anguish" without trying to redefine it as "vertigo". He could have
      just said, "I have anguish to the extent that I am afraid not of falling
      over a precipice, but of throwing myself over." It is the use of words that
      are coded to mean something other that their conventional meaning that cause
      confusion.

      eduard

      -----Original Message-----
      From: Mary
      Sent: Friday, July 26, 2013 1:35 PM
      To: existlist@yahoogroups.com
      Subject: [existlist] Sartre's 'vertigo'

      --- In existlist@yahoogroups.com, eduardathome <yeoman@...> wrote:
      >
      > I see now that perhaps Jim used the word "Vertigo". That's the problem
      > with
      > this sort of description of Existentialism. The term is being used in
      > fashion different from its real meaning. Vertigo has nothing to do with
      > jumping or falling from a height. It is a sense of imbalance or spinning
      > which has physical causes ... regardless of Alfred Hitchcock.
      >

      Yes, Sartre should have used the word acrophobia. I have mild forms of both
      vertigo (positional) and acrophobia where I feel the urge to jump to end my
      fear of falling.

      This is the key passage from "Being and Nothingness" which as you can see is
      about distinguishing fear from anguish or external vs. internal relationship
      with unknowns.

      ~First we must acknowledge that Kierkegaard is right; anguish is
      distinguished from fear in that fear is fear of beings-in-the-world whereas
      anguish is anguish before myself. Vertigo is anguish to the extent that I am
      afraid not of falling over the precipice, but of throwing myself over. A
      situation provokes fear if there is a possibility of my life being changed
      from without; my being provokes anguish to the extent that I distrust myself
      and my own reactions in that situation.~

      Mary



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    • daveylee40
      It seems to me that we are limited to the qualities and capacities of humanness as supplied by the natural state of being human. Other than that, I personally
      Message 171 of 171 , Aug 25, 2013
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        It seems to me that we are limited to the qualities and capacities of humanness as supplied by the natural state of being human. Other than that, I personally cannot conceive of a fixed nature or essence.

        --- In existlist@yahoogroups.com, "Mary" <josephson45r@...> wrote:
        >
        > No congratulations from Sartre unless I understand how I am being in-itself and being for-itself. Since I'm sufficiently satisfied with my grasp of Sartre's Bad Faith, I'm now going to spend some time with how Sartre explains what he considers the 'correct' view of in-itself for being human. What for Sartre is fixed as human essence other than existence, nothing, and freedom?
        >
        > Mary
        >
        > --- In existlist@yahoogroups.com, eduardathome <yeoman@> wrote:
        >
        > > Sartre could encounter the waiter whilst serving the table and ask "what are
        > > you??"
        > >
        > > "I'm a waiter"
        > >
        > > "Aha ... and obvious case of mauvais foi". "But, what are you besides a
        > > waiter??"
        > >
        > > "I'm a father of a family"
        > >
        > > "Still mauvais foi ... a sad case". "I mean, underneath, besides these
        > > particular roles??"
        > >
        > > "Of course, I am a human being".
        > >
        > > "Congratulations".
        > >
        > > eduard
        > >
        > > -----Original Message-----
        > > From: Mary
        > > Sent: Saturday, July 20, 2013 10:28 AM
        > > To: existlist@yahoogroups.com
        > > Subject: [existlist] Fixed nature
        > >
        > > We reject labels which identify us as essentially one particular thing. I am
        > > not my job, so whichever occupation I choose or find myself in and
        > > regardless of the education and training it requires, I am still not that
        > > position/role/job in-itself. It is this idea of having a fixed nature, a
        > > something in-itself, which Sartre opposes. We are being for-itself and
        > > either struggle or recoil at the thought of having the freedom of not having
        > > an identity (an in-itself) so we find ourselves in the 'project' or
        > > condition of bad faith. Sartre thinks our nature is to desire a fixed
        > > nature. But this is further complicated by the fact that others tend to
        > > label us as having a fixed nature.
        > >
        > > If I say you, eduard, are essentially a positivist or a reductionist or
        > > whatever, you reject this because you feel you are not that. If I say you
        > > are an electrical engineer, you're more likely to say this is true, but are
        > > you really only or strictly what your job entails? Aren't you first eduard,
        > > a human being who thinks and does many things besides his job? Aren't your
        > > ideas and ways of being constantly changing? To say that you perform your
        > > job/role as an electrical engineer means you are not strictly that block of
        > > identity. Even if you were to change careers, you wouldn't strictly be that
        > > new identity either. You would be free to be more than just that. Sartre
        > > means that all jobs are equal only in the sense that we still would not be
        > > identified strictly with what we do.
        > >
        > > To say I am not *that* means I am not merely a being in-itself. But it's
        > > more complicated, because if there weren't some facticity about being human,
        > > we wouldn't be able to negate it and be a being for-itself. We would merely
        > > be this block of identity. This is really what Sartre uses bad faith to
        > > explainâ€"the relationship between being in-itself and for-itself.
        > >
        > > Mary
        > >
        > > --- In existlist@yahoogroups.com, eduardathome <yeoman@> wrote:
        > > >
        > > > Mary,
        > > >
        > > > I think that part of the difficulty may be that we are dealing with
        > > > 1930’s thought. The way I see it, Sartre is describing psychology as to
        > > > mental functioning and associated behaviour. But in the 1930’s there
        > > > was very little in the way of realising that we actually used our brains
        > > > to think, so Sartre and others had to resort to labels and phraseology
        > > > which might suffice.
        > > >
        > > > But since such phraseology is disconnected from reality, it easily leads
        > > > to convoluted statements such as, "If I am a cafe waiter, this can be only
        > > > in the mode of *not being* one." That statement makes no sense, and I
        > > > can well appreciate the need for 800 pages of reading to obtain some kind
        > > > of understanding. I don’t believe that such a statement would be made
        > > > by anyone today in the 21st century.
        > > >
        > > > I read the paragraph at least 4 times now and still cannot make any sense
        > > > of it. For example, â€Å"This is the result of the fact that while I must
        > > > *play at being* a cafe waiter in order to be one, still it would be in
        > > > vain for me to play at being a diplomat or a sailor, for I would not be
        > > > one”. I think that what Sartre is saying is that a â€Å"diplomat” is a
        > > > position that requires substantial training and something to which you are
        > > > assigned. You can’t just walk into the Ministry of State building and
        > > > start acting like a diplomat as one might act as a waiter when walking
        > > > into a restaurant. But if that is the case, then Sartre weakens his
        > > > argument for mauvais foi, since the diplomat could equally confuse himself
        > > > with his role.
        > > >
        > > > I agree with your understanding of bad faith. I asked at the office, what
        > > > was the meaning of â€Å"mauvais foi”. It comes down to misrepresenting
        > > > yourself to others, as for example to have a hidden agenda. Sartre seems
        > > > to be using the term as misrepresenting yourself to yourself. In regard
        > > > to the question of whether it is possible to misrepresent yourself to
        > > > yourself, I should think that it is entirely possible. There is nothing
        > > > in the rule book of brain thinking that one has to be entirely logical and
        > > > transparent.
        > > >
        > > > I think the example of the waiter is put in the wrong sense which
        > > > compounds the difficulty. The waiter is said to be too precise and
        > > > therefore he/she has mauvais foi. But it really should be expressed the
        > > > other way around, as waiters who have mauvais foi tend to act in too
        > > > precise a manner. Not all waiters who act precisely have mauvais foi.
        > > > Neither do all beau parleurs.
        > > >
        > > > eduard
        > >
        >
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