The text makes the case that the absence of a father as fictitious character model and life instructor has had the effect of obliging the child to fall back on his own devices to construct a persona and mode of behavior that he could be self-assured are satisfactory. Thus, as the text says, overwhelmed by evidence that he is loved, he must above all (and only) please (32). The inconvenience with that, however, is that different constituencies are pleased in different slipway and by different things, which means the boy must decrypt constituency priorities in order to select which mode of behavior constitutes a good decision.
It is from that standpoint that Sartre explains how he understood his position in the world, showing himself as both tenacious of the profound egocentricity of puerility and in a position of realizing that the adults in his family are open to have uninterrogated authority over him: "I regard confederacy as a strict hierarchy of merits and powers" (33). Even at an early age and even though unable to chatter it precisely, he becomes aware of the difference not only of family and not-
What Sartre presents in his description of his behavior with phenomena and persons he encountered as a child is what might be termed the " inquisitive" incompleteness of his perceptions and analyses. His was a state in which rational faculties may have reached the stage of Notion but that were so suffused with sensation that they did not begin to approach the stage of Knowing. The description of a preconscious state of mind captures the rational state during childhood.
Sartre proceeds to ingest details of his emerging self-consciousness (= consciousness of self) by use the observations of the outside world to show what conclusions he drew from them.
He is aware enough of his position to assume a " diligent and sober voice" with servants and with respect to the "anomalies [that] are nobody's fault" (33). thus far he is child enough to analyze the worthy short as not smart enough to recognize that "their manipulation is to exercise our generosity" (33). In other words, the child's consciousness has infatuated behavior for the content of being when what the adult has figured out is that the content of being is an understanding of the scope and limit of both being and behavior.
family but also of privileged and servant classes. Sartre describes himself as a "clerk, even in childhood" (33), which seems meant to suggest the nonpersonality of an employ factotum. But it would be misleading to suggest that this description implies a discourse on class warfare, for it is not Sartre's design to convert the prose with loaded words of social theory. Rather, he intends to describe an evolving consciousness of self and self-in-the-world. Thus the self-analysis continues: "I have the balm of princes of the Church . . . treat[ing] inferiors as equals . . . a pious lie which I tell them in order to make them happy and by which it is right and proper that they be taken in" (33).
The juiceless tone of the last bit of text, which positions grandfather and grandson as worldly-minded believer
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