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Existentialism Is a Humanism (French: L'existentialisme est un humanisme) is a 1946 work by the philosopher Jean-Paul Sartre, based on a lecture by the same name he gave at Club Maintenant in Paris, on 29 October 1945.
Simone de Beauvoir and Jean-Paul Sartre in Beijing, 1955. Jean-Paul Charles Aymard Sartre (/ ˈ s ɑːr t r ə /, US also / ˈ s ɑːr t /; [5] French:; 21 June 1905 – 15 April 1980) was a French philosopher, playwright, novelist, screenwriter, political activist, biographer, and literary critic, considered a leading figure in 20th-century French philosophy and Marxism.
[13] [14] [15] When Marcel first applied the term to Jean-Paul Sartre, at a colloquium in 1945, Sartre rejected it. [16] Sartre subsequently changed his mind and, on October 29, 1945, publicly adopted the existentialist label in a lecture to the Club Maintenant in Paris , published as L'existentialisme est un humanisme ( Existentialism Is a ...
Martin Heidegger attacked Sartre's concept of existential humanism in his Letter on Humanism of 1946, accusing Sartre of elevating Reason above Being. [5]Michel Foucault followed Heidegger in attacking Sartre's humanism as a kind of theology of man, [6] though in his emphasis on the self-creation of the human being he has in fact been seen as very close to Sartre's existential humanism.
In existentialism, bad faith (French: mauvaise foi) is the psychological phenomenon whereby individuals act inauthentically, by yielding to the external pressures of society to adopt false values and disown their innate freedom as sentient human beings. [1] Bad faith also derives from the related concepts of self-deception and ressentiment.
Most of the chapter discusses how existentialism fails to stand on its own as a school of thought while Marxism has become corrupted by the Soviets and other orthodox Communists who abuse the system of thought. Sartre sees existentialism as a reaction to this abuse. [2] Sartre opens his first chapter by defining philosophy.
Building on Heidegger's language that people are "thrown into the world", Jean-Paul Sartre says that "man is a being whose existence precedes his essence". [3] Both point out that any individual's identity is a matter of the social, historical, political, and economic situation into which he or she is born.
In the wake of Being and Nothingness, Sartre became concerned with reconciling his concept of freedom with concrete social subjects and was strongly influenced in this regard by his friend and associate Maurice Merleau-Ponty, whose writings in the late 1940s and early 1950s, including Sense and Non-Sense, were pioneering a path towards a synthesis of existentialism and Marxism. [9]