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Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.
Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in 'Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.
Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.
Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.
The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.
Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.
Q. Maurice Merleau-Ponty became political adversary of Sartre because of what he considers
  • a)
    Sartre's idealism
  • b)
    Sartre's point of view about mind body dualism
  • c)
    Sartre's pro communist mindset
  • d)
    Sartre's ideas about phenomenology
  • e)
    None of these
Correct answer is option 'C'. Can you explain this answer?
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Explanation of Merleau-Ponty's Political Adversity with Sartre
Maurice Merleau-Ponty and Jean-Paul Sartre had a complex relationship characterized by both collaboration and conflict. Their political disagreements primarily stemmed from Sartre's alignment with Marxism, which Merleau-Ponty critiqued.
Key Points on Their Disagreement:
- Sartre's Political Alignment: Sartre's identification with Marxism, particularly his 'ultrabolshevism', was a significant point of contention. He viewed Marxism as a philosophy of human liberation, yet this perspective clashed with Merleau-Ponty's more critical stance on the implications of Marxist ideology.
- Critique of Marxism: Merleau-Ponty recognized the detrimental effects of actual Marxist regimes on individual freedoms. He was concerned with how Marxism, in practice, often suppressed individual aspirations, which diverged from Sartre's more optimistic view of Marxism as a tool for liberation.
- Existentialism vs. Communism: Sartre's existentialism emphasized individual freedom, while Merleau-Ponty feared that a strict adherence to Marxist doctrine could lead to oppressive outcomes. This fundamental difference in their understanding of individuality and societal structure fueled their political rivalry.
- Philosophical Divergence: Merleau-Ponty advocated for a phenomenology of the body that rejected dualistic thinking, whereas Sartre's existential phenomenology intertwined with his political beliefs, creating friction between the two philosophers.
In summary, the political adversarial relationship between Merleau-Ponty and Sartre was largely rooted in Sartre's pro-communist mindset and his interpretation of Marxism, which Merleau-Ponty found problematic. This ideological divergence ultimately led to their philosophical rift.
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Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.Q.What can be the title of the passage?

Read the passage and answer the question based on it.Every age has its pet contradictions, A few decades back, we used lo accept Marx and Freud together, and then wonder, like the chameleon an the turkey carpet, why life was so confusing. Today there is similar trouble over the question whether there is, or is not, something called Human Nature, On the one hand, there has been an explosion of animal behavior studies, and comparisons between animals and men have become immensely popular. People use evidence from animal? (o decide whether man is naturally aggressive, or naturally territorial; even whether he has an aggressive or territorial instinct. Moreover, we are still much influenced by Freudian psychology, which depends on the notion of instinct On the other hand, many still hold what may be called the Blank Paper view, that man is a creature entirely without instincts. So do Existentialist philosophers. If man has no instincts, all comparison with animals must be irrelevant. (Both these simple party lines have been somewhat eroded over time, but both are still extremely influential.) According to the Blank Paper view, man is entirely the product of his culture. He starts off infinitely plastic, and is formed completely by the society in which he grows up. There is then no end to the possible variations among cultures; what we take to be human instincts are just the deep-dug prejudices of our own society. Forming families, -fearing the dark, and jumping at die sight of a spider are just results of out conditioning. Existentialism at first appears a very different standpoint, because the Existentialist asserts mans freedom and wilt not let him call himself a product of anything. But Existentialism too denies that man has a nature; if he had, his freedom would not be complete. Thus Sartre insisted that "there is no human nature.... Man first of all exists, encounters himself, surges up in the world, and defines himself afterwards. If man as the Existentialist sees him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he mates himself" For Existentialism there is only the human condition, which is what happens to man and not what he is born like. If we are afraid of the dark, it is because we choose to be cowards: if we care more for our own children than for o(her peoples, it is because we choose to be partial. We must never talk about human nature or human instincts. This implicit moral notion is still very influential, not at all confined to those who use the metaphysic of essence and existence. So I shall sometimes speak of it, not as Existentialist, but at libertarian—meaning that those holding it do not just (like alt of us) think liberty important, but think it supremely important and believe that our having a nature would infringe it.Philosophers have not yet made much use of informed comparison with other species as a help in the understanding of man.One reason they have not is undoubtedly the fear of fatalism. Another is the appalling way terms such as instinct and human nature have been misused in the past. A third is the absurdity of some ethological propaganda.Q. Which sentence in the passage distances man from ‘nature’, the most?

Read the passage and answer the question based on it.Every age has its pet contradictions, A few decades back, we used lo accept Marx and Freud together, and then wonder, like the chameleon an the turkey carpet, why life was so confusing. Today there is similar trouble over the question whether there is, or is not, something called Human Nature, On the one hand, there has been an explosion of animal behavior studies, and comparisons between animals and men have become immensely popular. People use evidence from animal? (o decide whether man is naturally aggressive, or naturally territorial; even whether he has an aggressive or territorial instinct. Moreover, we are still much influenced by Freudian psychology, which depends on the notion of instinct On the other hand, many still hold what may be called the Blank Paper view, that man is a creature entirely without instincts. So do Existentialist philosophers. If man has no instincts, all comparison with animals must be irrelevant. (Both these simple party lines have been somewhat eroded over time, but both are still extremely influential.) According to the Blank Paper view, man is entirely the product of his culture. He starts off infinitely plastic, and is formed completely by the society in which he grows up. There is then no end to the possible variations among cultures; what we take to be human instincts are just the deep-dug prejudices of our own society. Forming families, -fearing the dark, and jumping at die sight of a spider are just results of out conditioning. Existentialism at first appears a very different standpoint, because the Existentialist asserts mans freedom and wilt not let him call himself a product of anything. But Existentialism too denies that man has a nature; if he had, his freedom would not be complete. Thus Sartre insisted that "there is no human nature.... Man first of all exists, encounters himself, surges up in the world, and defines himself afterwards. If man as the Existentialist sees him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he mates himself" For Existentialism there is only the human condition, which is what happens to man and not what he is born like. If we are afraid of the dark, it is because we choose to be cowards: if we care more for our own children than for o(her peoples, it is because we choose to be partial. We must never talk about human nature or human instincts. This implicit moral notion is still very influential, not at all confined to those who use the metaphysic of essence and existence. So I shall sometimes speak of it, not as Existentialist, but at libertarian—meaning that those holding it do not just (like alt of us) think liberty important, but think it supremely important and believe that our having a nature would infringe it.Philosophers have not yet made much use of informed comparison with other species as a help in the understanding of man.One reason they have not is undoubtedly the fear of fatalism. Another is the appalling way terms such as instinct and human nature have been misused in the past. A third is the absurdity of some ethological propaganda.Q. Which of the following statements would the author agree with the most?

Read the passage and answer the question based on it.Every age has its pet contradictions, A few decades back, we used lo accept Marx and Freud together, and then wonder, like the chameleon an the turkey carpet, why life was so confusing. Today there is similar trouble over the question whether there is, or is not, something called Human Nature, On the one hand, there has been an explosion of animal behavior studies, and comparisons between animals and men have become immensely popular. People use evidence from animal? (o decide whether man is naturally aggressive, or naturally territorial; even whether he has an aggressive or territorial instinct. Moreover, we are still much influenced by Freudian psychology, which depends on the notion of instinct On the other hand, many still hold what may be called the Blank Paper view, that man is a creature entirely without instincts. So do Existentialist philosophers. If man has no instincts, all comparison with animals must be irrelevant. (Both these simple party lines have been somewhat eroded over time, but both are still extremely influential.) According to the Blank Paper view, man is entirely the product of his culture. He starts off infinitely plastic, and is formed completely by the society in which he grows up. There is then no end to the possible variations among cultures; what we take to be human instincts are just the deep-dug prejudices of our own society. Forming families, -fearing the dark, and jumping at die sight of a spider are just results of out conditioning. Existentialism at first appears a very different standpoint, because the Existentialist asserts mans freedom and wilt not let him call himself a product of anything. But Existentialism too denies that man has a nature; if he had, his freedom would not be complete. Thus Sartre insisted that "there is no human nature.... Man first of all exists, encounters himself, surges up in the world, and defines himself afterwards. If man as the Existentialist sees him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he mates himself" For Existentialism there is only the human condition, which is what happens to man and not what he is born like. If we are afraid of the dark, it is because we choose to be cowards: if we care more for our own children than for o(her peoples, it is because we choose to be partial. We must never talk about human nature or human instincts. This implicit moral notion is still very influential, not at all confined to those who use the metaphysic of essence and existence. So I shall sometimes speak of it, not as Existentialist, but at libertarian—meaning that those holding it do not just (like alt of us) think liberty important, but think it supremely important and believe that our having a nature would infringe it.Philosophers have not yet made much use of informed comparison with other species as a help in the understanding of man.One reason they have not is undoubtedly the fear of fatalism. Another is the appalling way terms such as instinct and human nature have been misused in the past. A third is the absurdity of some ethological propaganda.Q. Who among the following, as staled in the third paragraph, would the author be the most sympathetic to?

Analyse the passage below and answer the question that follow:Every age has its pet contradictions. A few decades back, we used to accept Marx and Freud together, and then wonder, like the chameleon on the turkey carpet, why life was so confusing. Today there is similar trouble over the question whether there is, or is not, something called Human Nature. On the one hand, there has been an explosion of animal behavior studies, and comparisons between animals and men have become immensely popular. People use evidence from animals to decide whether man is naturally aggressive, or naturally territorial; even whether he has an aggressive or territorial instinct.Moreover, we are still much influenced by Freudian psychology, which depends on the notion of instinct. On the other hand, many still hold what may be called the Blank Paper view, that man is a creature entirely without instincts. So do Existentialist philosophers. If man has no instincts, all comparison with animals must be irrelevant. (Both these simple party lines have been somewhat eroded over time, but both are still extremely influential.) According to the Blank Paper view, man is entirely the product of his culture. He starts off infinitely plastic, and is formed completely by the society in which he grows up. There is then no end to the possible variations amongcultures; what we take to be human instincts are just the deep-dug prejudices of our own society. Forming families, fearing the dark, and jumping at the sight of a spider are just results of our conditioning. Existentialism at first appears from a very different standpoint, because the Existentialist asserts man's freedom and will not let him call himself a product of anything. But Existentialism too denies that man has a nature; if he had, his freedom would not be complete. Thus Sartre insisted that "there is no human nature.... Man first of all exists, encounters himself, surges up in the world, and defines himself afterwards. If man as the Existentialist sees him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes himself."For Existentialism there is only the human condition, which is what happens to man and not what he is born like. If we are afraid of the dark, it is because we choose to be cowards; if we care more for our own children than for other people's, it is because we choose to be partial. We must never talk about human nature or human instincts.This implicit moral notion is still very influential, not at all confined to those who use the metaphysic of essence and existence. So I shall sometimes speak of it, not as Existentialist, but as Libertarian––meaning that those holding it do not just (like all of us) think liberty important, but think it supremely important and believe that our having a nature would infringe it.Philosophers have not yet made much use of informed comparison with other species as a help in the understanding of man. One reason they have not is undoubtedly the fear of fatalism. Another is the appalling way terms such as instinct and human nature have been misused in the past. A third is the absurdity of some ethological propaganda.Q. Who among the following, as stated in the third paragraph, would the author be the most sympathetic to?

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Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.Q.Maurice Merleau-Ponty became political adversary of Sartre because of what he considersa)Sartres idealismb)Sartres point of view about mind body dualismc)Sartres pro communist mindsetd)Sartres ideas about phenomenologye)None of theseCorrect answer is option 'C'. Can you explain this answer?
Question Description
Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.Q.Maurice Merleau-Ponty became political adversary of Sartre because of what he considersa)Sartres idealismb)Sartres point of view about mind body dualismc)Sartres pro communist mindsetd)Sartres ideas about phenomenologye)None of theseCorrect answer is option 'C'. Can you explain this answer? for CAT 2024 is part of CAT preparation. The Question and answers have been prepared according to the CAT exam syllabus. Information about Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.Q.Maurice Merleau-Ponty became political adversary of Sartre because of what he considersa)Sartres idealismb)Sartres point of view about mind body dualismc)Sartres pro communist mindsetd)Sartres ideas about phenomenologye)None of theseCorrect answer is option 'C'. Can you explain this answer? covers all topics & solutions for CAT 2024 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.Q.Maurice Merleau-Ponty became political adversary of Sartre because of what he considersa)Sartres idealismb)Sartres point of view about mind body dualismc)Sartres pro communist mindsetd)Sartres ideas about phenomenologye)None of theseCorrect answer is option 'C'. Can you explain this answer?.
Solutions for Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.Q.Maurice Merleau-Ponty became political adversary of Sartre because of what he considersa)Sartres idealismb)Sartres point of view about mind body dualismc)Sartres pro communist mindsetd)Sartres ideas about phenomenologye)None of theseCorrect answer is option 'C'. Can you explain this answer? in English & in Hindi are available as part of our courses for CAT. Download more important topics, notes, lectures and mock test series for CAT Exam by signing up for free.
Here you can find the meaning of Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.Q.Maurice Merleau-Ponty became political adversary of Sartre because of what he considersa)Sartres idealismb)Sartres point of view about mind body dualismc)Sartres pro communist mindsetd)Sartres ideas about phenomenologye)None of theseCorrect answer is option 'C'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.Q.Maurice Merleau-Ponty became political adversary of Sartre because of what he considersa)Sartres idealismb)Sartres point of view about mind body dualismc)Sartres pro communist mindsetd)Sartres ideas about phenomenologye)None of theseCorrect answer is option 'C'. Can you explain this answer?, a detailed solution for Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.Q.Maurice Merleau-Ponty became political adversary of Sartre because of what he considersa)Sartres idealismb)Sartres point of view about mind body dualismc)Sartres pro communist mindsetd)Sartres ideas about phenomenologye)None of theseCorrect answer is option 'C'. Can you explain this answer? has been provided alongside types of Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.Q.Maurice Merleau-Ponty became political adversary of Sartre because of what he considersa)Sartres idealismb)Sartres point of view about mind body dualismc)Sartres pro communist mindsetd)Sartres ideas about phenomenologye)None of theseCorrect answer is option 'C'. Can you explain this answer? theory, EduRev gives you an ample number of questions to practice Directions: The passage below is followed by a question based on their content. Answer the question on the basis of what is stated or implied in the passage.Sartre was not alone or wholly original in marrying phenomenology and existentialism into a single philosophy. Phenomenology had already undergone the profound transformation into ‘fundamental ontology’ at the hands of the German philosopher Martin Heidegger in his large, if incomplete, 1927 masterwork, Being and Time. The book is an examination of what it means to be, especially as this is disclosed through one’s own existence. The 1945 synthesis of phenomenology and existentialism in Phenomenology of Perception’ (Phenomenologie die la Perception) by Maurice Merleau – Ponty, Sartre’s philosophical friend and political antagonist, follows hard on the heels of Sartre’s own 1943 synthesis, Being and Nothingness with which it is partly inconsistent. Sartre’s existentialism, like that of Merleau Ponty, is ‘existential phenomenology’. Maurice Merleau–Ponty offers a phenomenology of the body which eschews mind–body dualism, reductivist materialism and idealism. He influenced Sartre politically and collaborated in editing Les Temps Modernes but broke with Sartre over what he saw as the latter’s ‘ultrabolshevism’.Sartre’s Marxism was never a pure Marxism. Not only did he never join the PCF (Parti Communiste Francais), the second massive synthesis of his philosophical career was the fusion of Marxism with existentialism. The large 1960 first volume of ‘Critique of Dialectical Reason’ is an attempt to exhibit existentialist philosophy and Marxist political theory as not only mutually consistent but as mutually dependent: as dialectically requiring one another for an adequate understanding of human reality. This neo–Hegelian ‘totalizing’ philosophy promises us all the intellectual apparatus we need to understand the direction of history and the unique human individual in their complex mutual constitution. The German idealist philosopher G. W. F. Hegel (1770 – 1831) thought that philosophical problems could be exhibited as apparent contradictions that could be relieved, overcome or ‘synthesized’. Hence, for example, human beings are both free and causally determined, both mental and physical, social and individual, subjective and objective, and so on; not one to the exclusion of the other. ‘Synthetic’ or ‘totalizing’ philosophy shows seemingly mutually exclusive views to be not only compatible but mutually necessary.Sartre’s Marxism is a ‘humanistic’ Marxism. His faith in Marxism as the most advanced philosophy of human liberation is tempered by his awareness of the crushing of the aspirations of the human individual by actual Marxism in, for example, the Soviet collectivization of the farms and purges of the 1930s and 1940s, the suppression of the Hungarian uprising of 1956, the decades of atrocities in the Soviet Gulag, the ending of the Prague Spring in 1968. Like the Austrian philosopher Karl Popper, Sartre does not think the oppression of the individual by communism is only a problem of political practice. He thinks Marxist political theory is misconstrued. Unlike Popper however, he seeks to humanize Marxist theory rather than reject it utterly. Also unlike Popper, he thinks the neglected resources for a theory of the freedom of the individual can be found within the early writings of Marx himself. The young Marx is to be construed as a kind of proto–existentialist.The putative synthesis of existentialism and Marxism is extraordinarily ambitious. Some of the most fundamental and intractable problems of metaphysics and the philosophy of mind are obstacles to that synthesis. Classical Marxism is determinist and materialist. Sartre’s existentialism is libertarian and phenomenological. Marxism includes a theory of history with prescriptive prognoses for the future. Existentialism explores agency in a spontaneous present which bestows only a derivative existence on past and future. Marxism is a social theory in which class is the subject and object of change. In existentialism, individuals do things and things are done to individuals. Marxism has pretensions to be a science. Existentialism regards science as part of the very problem of dehumanization and alienation.Despite the fact that Sartre’s overt anarchism emerges only at the end of his life – it is mainly professed in a series of interviews with the then secretary Benny Levy for the magazine Le Nouvel Observateur – Sartre also claimed in the 1970s that he had always been an anarchist.Q.Maurice Merleau-Ponty became political adversary of Sartre because of what he considersa)Sartres idealismb)Sartres point of view about mind body dualismc)Sartres pro communist mindsetd)Sartres ideas about phenomenologye)None of theseCorrect answer is option 'C'. Can you explain this answer? tests, examples and also practice CAT tests.
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