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Explain the following, use your own words, please use the attached picture as your reference.   Difference between inherent and derived kinds of intentionality Difference between being-for-itself and being-in-itself Freedom and lack of a fixed essence

Explain the following, use your own words, please use the attached picture as your reference.   Difference between inherent and derived kinds of intentionality Difference between being-for-itself and being-in-itself Freedom and lack of a fixed essence

Social Psychology (10th Edition)
Social Psychology (10th Edition)
10th Edition
ISBN:9780134641287
Author:Elliot Aronson, Timothy D. Wilson, Robin M. Akert, Samuel R. Sommers
Publisher:Elliot Aronson, Timothy D. Wilson, Robin M. Akert, Samuel R. Sommers
Chapter1: Introducing Social Psychology
Section: Chapter Questions
Problem 1RQ1
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Explain the following, use your own words, please use the attached picture as your reference.

 

  • Difference between inherent and derived kinds of intentionality
  • Difference between being-for-itself and being-in-itself
  • Freedom and lack of a fixed essence
simple natural facts like the fact that it is raining. The factors pertaining to the body refer to the various characteristics of the body such as, among others genetic make-up, physical attributes such as height, weight, complexion. etc., nationality, gender, social class, ethnic race, sickness, disabilities, age previous experiences, and impending death. The factors pertaining to other people include our concrete relations with them and their perception of us (especially when they classify us as this or that kind of person). These factors. which generally refer to the facticity of a human person (like Heidegger, Sartre refers to the "givens" in a person's life as facticity), no doubt sometimes limit human transcendence and freedom in that they serve as obstacles to the accomplishment of a person's goals. Sartre, however, thinks that whether something limits our transcendence or not ultimately depends on our choice (see Sartre 1956, 559-711). The idea is that something becomes a limit or an obstacle to our transcendence or freedom only because we have made certain choices. For instance, if there is a big boulder blocking the road, this boulder will limit us only if we choose to pass through this road. If we do not choose to pass through this road, this boulder will not appear to us as something that wil| limit our freedom. Another, if not being able to fly, because of gravity, is a limit to a person's transcendence, it is only because the person desires to fly. The same is true of our past experiences. How our past will mean to us, whether it wil| limit us or not, is still our choice. Sartre, thus, conceives of freedom simply as the ability to make choices for oneself regardless of whether or not one can perform or put one's choices into actions. In sum, the ability to transcend the present situation of a human person is part of the nature of a human person being a conscious individual. Being conscious, a human person is always directed at something outside of himself/herself. This means that he/she is free in that he/she has the ability to make choices for himself/herself. Furthermore, he/she lacks a fixed essence in that he/she is always in the process of filling up a gap or void in himself/ herself. Finally certain things limit his/her transcendence and freedom but only because he/she has chosen to. In a positive light, this means that there is always hope for a human person, through the power of his/her choice, to transcend whatever situation he/she is currently in.
Transcribed Image Text:simple natural facts like the fact that it is raining. The factors pertaining to the body refer to the various characteristics of the body such as, among others genetic make-up, physical attributes such as height, weight, complexion. etc., nationality, gender, social class, ethnic race, sickness, disabilities, age previous experiences, and impending death. The factors pertaining to other people include our concrete relations with them and their perception of us (especially when they classify us as this or that kind of person). These factors. which generally refer to the facticity of a human person (like Heidegger, Sartre refers to the "givens" in a person's life as facticity), no doubt sometimes limit human transcendence and freedom in that they serve as obstacles to the accomplishment of a person's goals. Sartre, however, thinks that whether something limits our transcendence or not ultimately depends on our choice (see Sartre 1956, 559-711). The idea is that something becomes a limit or an obstacle to our transcendence or freedom only because we have made certain choices. For instance, if there is a big boulder blocking the road, this boulder will limit us only if we choose to pass through this road. If we do not choose to pass through this road, this boulder will not appear to us as something that wil| limit our freedom. Another, if not being able to fly, because of gravity, is a limit to a person's transcendence, it is only because the person desires to fly. The same is true of our past experiences. How our past will mean to us, whether it wil| limit us or not, is still our choice. Sartre, thus, conceives of freedom simply as the ability to make choices for oneself regardless of whether or not one can perform or put one's choices into actions. In sum, the ability to transcend the present situation of a human person is part of the nature of a human person being a conscious individual. Being conscious, a human person is always directed at something outside of himself/herself. This means that he/she is free in that he/she has the ability to make choices for himself/herself. Furthermore, he/she lacks a fixed essence in that he/she is always in the process of filling up a gap or void in himself/ herself. Finally certain things limit his/her transcendence and freedom but only because he/she has chosen to. In a positive light, this means that there is always hope for a human person, through the power of his/her choice, to transcend whatever situation he/she is currently in.
human personhood. We noted that consciousness is the mind's fundamenta for transcendence is rooted in the property of human consciousness calles along with its identifying properties in understanding or defining the natured Sartre (1956, see also Flynn 2013). Sartre explains that the human capacity continuously filling in gaps within itself. For instance, when we desire to know a certain skill, it is because we do not have that skill yet. And we desire to have that skill because there is something in us that we are trying to fill in. Still, in desiring to have it, which we do not have yet, we are in the process of transcending ourselves; for once we have that skill then we have gone beyond our former self-who did not have that skill yet. The intentionality of consciousness is closely tied up with its freedom and lack of a fixed essence (an essence that can no longer be changed). Consciousness is free with regard to the objects to which it will direct itself. We are free what to believe, think, desire, and hope, or to choose the action that we intend to perform. On the other hand, consciousness lacks a fixed essence because it is incomplete, always transcending itself. Something that has a fixed essence has a nature or purpose that is already predefined (or defined even before it exists), like the essence of a mango tree to bear mango fruits. But since consciousness is always transcending itself, it is always in the process of defining its essence, nature or purpose. As long as we are conscious, we will always be choosing what to direct our consciousness to (Sartre, in this regard, makes his famous remark that "man is condemned to be free"-meaning, we cannot avoid being free). And consequently, we will always be in the process of defining our essence. Sartre, like most philosophers, introduces certain technical terms to distinguish key concepts in his philosophy. Sartre refers to consciousness as being-for-itself, while to its opposite, the nonconscious, as being-in-itself (see Sartre 1956, 119-158). Being-in-itself is everything that being-for-itself is not. Thus, if being-for-itself is conscious, a lack, incomplete, free, and has no fixed essence; being-in-itself is nonconscious, full, complete, unfree, and has a fixed essence. Sartre regards the being-for-itself and the being-in-itself as the two fundamental kinds of existence (or "domains of being"). In this regard, as a human person consists of a body and a mind, he/she is a combination of a being-for-itself (his/her consciousness) and a being-in- itself (his/her body). What about the factors that possibly limit one's transcendence? There are generally three: the natural environment, the body, and other people. The factors pertaining to the natural environment include natural laws or forces such as gravity, and natural events such as storms, earthquakes, or the intentionality. We earlier discussed (in Lesson 7) the importance of the m property for the other properties, which include intentionality, can be sa to be properties of consciousness itself. In the case of Sartre, he speaks consciousness, instead of the mind, in discussing human nature, and of i property of intentionality to explain human transcendence. Let us then revie our discussion of intentionality and further elaborate on it. Intentionality is a fundamental and an inherent property of consciousness It is a fundamental property of consciousness because it is more basic than the reflexivity of consciousness, referring to the ability of consciousness tn be about itself. The consciousness that is directed at things outside of itsel is called intentional consciousness, in contrast to self-consciousness which is the consciousness that is directed towards itself (see Sartre 1956, 9-17 Consciousness is self-conscious when we, for instance, reflect on our own thoughts and emotions. Intentional consciousness is primary because sell- consciousness is a later act of consciousness. That is, we are conscious first of things in the world outside of our consciousness before we are conscious of our own consciousness or our own thoughts and feelings. When we are angry, for instance, our consciousness is first directed at the object of our anger, which may be a person or an animal, but later on when we refledt on or examine this anger then our consciousness is directed towards itsell On the other hand, intentionality is an inherent property of consciousness because it is something not up to us (or not something for us to decide). Meaning to say, whether we like it or not, our beliefs, for instance, will always be about certain things. This contrasts with the intentionality of language. which is just conventional or something that we just agree upon. Whelther words are about certain things (the things that words refer to) is totally up to us. Jean Paul Sartre But why is consciousness primarily and inherently directed at things outside of itself? Sartre explains that this is because of another essential feature of consciousness as being incomplete, a lack, a deficiency, of a nothing. Consciousness is reaching out for things outside of itself becaUse is trying to fill in a gap or hole within itself, or it is trying to complete itselt. he transcendence of consciousness, therefore, comes in two ways here. First, ue things that consciousness is primarily directed at are outside or transcende to consciousness. Second, consciousness is always transcending because in being continuously conscious of things outside of itsell, SouRCe httpwww.britaninica.com biographyJean Paul Sartre UINIT 107
Transcribed Image Text:human personhood. We noted that consciousness is the mind's fundamenta for transcendence is rooted in the property of human consciousness calles along with its identifying properties in understanding or defining the natured Sartre (1956, see also Flynn 2013). Sartre explains that the human capacity continuously filling in gaps within itself. For instance, when we desire to know a certain skill, it is because we do not have that skill yet. And we desire to have that skill because there is something in us that we are trying to fill in. Still, in desiring to have it, which we do not have yet, we are in the process of transcending ourselves; for once we have that skill then we have gone beyond our former self-who did not have that skill yet. The intentionality of consciousness is closely tied up with its freedom and lack of a fixed essence (an essence that can no longer be changed). Consciousness is free with regard to the objects to which it will direct itself. We are free what to believe, think, desire, and hope, or to choose the action that we intend to perform. On the other hand, consciousness lacks a fixed essence because it is incomplete, always transcending itself. Something that has a fixed essence has a nature or purpose that is already predefined (or defined even before it exists), like the essence of a mango tree to bear mango fruits. But since consciousness is always transcending itself, it is always in the process of defining its essence, nature or purpose. As long as we are conscious, we will always be choosing what to direct our consciousness to (Sartre, in this regard, makes his famous remark that "man is condemned to be free"-meaning, we cannot avoid being free). And consequently, we will always be in the process of defining our essence. Sartre, like most philosophers, introduces certain technical terms to distinguish key concepts in his philosophy. Sartre refers to consciousness as being-for-itself, while to its opposite, the nonconscious, as being-in-itself (see Sartre 1956, 119-158). Being-in-itself is everything that being-for-itself is not. Thus, if being-for-itself is conscious, a lack, incomplete, free, and has no fixed essence; being-in-itself is nonconscious, full, complete, unfree, and has a fixed essence. Sartre regards the being-for-itself and the being-in-itself as the two fundamental kinds of existence (or "domains of being"). In this regard, as a human person consists of a body and a mind, he/she is a combination of a being-for-itself (his/her consciousness) and a being-in- itself (his/her body). What about the factors that possibly limit one's transcendence? There are generally three: the natural environment, the body, and other people. The factors pertaining to the natural environment include natural laws or forces such as gravity, and natural events such as storms, earthquakes, or the intentionality. We earlier discussed (in Lesson 7) the importance of the m property for the other properties, which include intentionality, can be sa to be properties of consciousness itself. In the case of Sartre, he speaks consciousness, instead of the mind, in discussing human nature, and of i property of intentionality to explain human transcendence. Let us then revie our discussion of intentionality and further elaborate on it. Intentionality is a fundamental and an inherent property of consciousness It is a fundamental property of consciousness because it is more basic than the reflexivity of consciousness, referring to the ability of consciousness tn be about itself. The consciousness that is directed at things outside of itsel is called intentional consciousness, in contrast to self-consciousness which is the consciousness that is directed towards itself (see Sartre 1956, 9-17 Consciousness is self-conscious when we, for instance, reflect on our own thoughts and emotions. Intentional consciousness is primary because sell- consciousness is a later act of consciousness. That is, we are conscious first of things in the world outside of our consciousness before we are conscious of our own consciousness or our own thoughts and feelings. When we are angry, for instance, our consciousness is first directed at the object of our anger, which may be a person or an animal, but later on when we refledt on or examine this anger then our consciousness is directed towards itsell On the other hand, intentionality is an inherent property of consciousness because it is something not up to us (or not something for us to decide). Meaning to say, whether we like it or not, our beliefs, for instance, will always be about certain things. This contrasts with the intentionality of language. which is just conventional or something that we just agree upon. Whelther words are about certain things (the things that words refer to) is totally up to us. Jean Paul Sartre But why is consciousness primarily and inherently directed at things outside of itself? Sartre explains that this is because of another essential feature of consciousness as being incomplete, a lack, a deficiency, of a nothing. Consciousness is reaching out for things outside of itself becaUse is trying to fill in a gap or hole within itself, or it is trying to complete itselt. he transcendence of consciousness, therefore, comes in two ways here. First, ue things that consciousness is primarily directed at are outside or transcende to consciousness. Second, consciousness is always transcending because in being continuously conscious of things outside of itsell, SouRCe httpwww.britaninica.com biographyJean Paul Sartre UINIT 107
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