The Philosophy of Existentialism: Selected Essays
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contradiction, but … there is no image without an inherent contradiction. It is in and by this very contradiction that the impression of evidence arises. The image thus carries within itself a persuasive power which is spurious and which comes from the ambiguity of its nature. 7 I have met other instances among a number of scholars and professors of this effort to surpass the image at the very moment when it is formed. I had an especially interesting report from M. L. deR., a student of
outspoken aversion, as of coldness, moroseness, insidious ostracism. And this is just what we would expect. Jacopo fights a losing battle against a vast adversary, grows tired, surrenders, dies. That is the sum and substance of his life. We can study it in all its somber nakedness if for an instant we push aside the brushwood of slander that blocks our passage. First, the birth of the dyer’s son in 1518. Venice immediately insinuates that fate has marked him from the outset: “About 1530 the
individuality for the Great. Even here, however, he is careful to round off their angles; sharp lines isolate, create distance, signify pessimism; the courtier, who is a professional optimist, directs a symphony of colors proclaiming God’s glory, which he epitomizes and mitigates. Titian then applies the finishing touches; he scrapes and polishes, applies lacquers and varnishes. Sparing no effort to hide his labor, he manages finally to remove every trace of himself from the canvas. The stroller
(Gallimard). Published by Knopf: Age of Reason (1947); The Reprieve (1947); Troubled Sleep (1951). C. Drama 1943. Les Mouches (Gallimard). In No Exit and The Flies (Knopf, 1947). 1944. Huis-clos (Gallimard). In No Exit and The Flies (Knopf, 1947). 1946. Morts sans sépulture (Gallimard). The Victors, in Three Plays (Knopf, 1949). 1947. Les Jeux sont faits (Nagel). The Chips Are Down (Lear, 1948). 1948. Les Mains sales (Gallimard). Dirty Hands, in Three Plays (Knopf, 1949). 1949.
drawn from these conceptions of Heidegger. Simply stated, we may say that, finding ourselves forlorn and abandoned in the world, we must shoulder our human condition and—as has already been intimated—assert our destiny. The existent is not to remain in the stage of anguish; or the stage of nausea, as it is described by Levinas and Sartre, two philosophers of existence whose reflections are linked in origin to the ideas of Heidegger. According to each of these philosophers, man can and must