Dinesh's photos with the keyword: Jean-Paul Sartre

. . . A novice painter asked his teacher, ‘When should I consider my painting finished?’ And the teacher answered, : When you can look at it in amazement and say to yourself "Am the one who did this!” {Excerpt: “What is Literature” Author Jean-Paul Sartre} HFF Ye all HBM. Best wishes

“Man is condemned to be free; because once thrown into the world, he is responsible for everything he does. It is up to you to give [life] a meaning.” wmpeople.wm.edu/asset/index/cvance/sartre

. . . .The sense organ appears to us to be affectged by the stimulant; the protoplasmic and physical-chemical modifications which appear in the sense organ are not actually produced by that organ; they come to it ‘from’ the outside. At least we assert this in order to remain faithful to the principle of inertia which constitutes all nature as exteriority. Therefore when we establish a correlation between the objective system (stimulant-sensory organ) which we presently perceive, and the subjective system which for us is the ensemble of the internal properties of the other object, then we are compelled to admit that the new motion with the stimulation of the sense is also produced by something other than itself. If it were produced spontaneously, in fact, it would immediately be cut off from all connection with the organ stimulated, or if you prefer, the relation which could be established between them would be ‘anything whatsoever.’ Therefore we shall conceive of an objective unity corresponding to even the tiniest and shortest of perceptible stimulations, and we shall call it sensation. . . . Page 413

The world is human. We can see the very particular position of consciousness: being is everywhere, opposite me, around me, it weighs down on me, it besieges me, and I am perpetually referred from being to being; that table which is there is being and ‘nothing’ more; that rock, that tree, that landscape -- being and ‘nothing’ else. I want to grasp this being and I no longer find anything by ‘myself.’ This is because knowledge, intermediate between being and non-being, refers me to absolute being it I want to make knowledge subjective and refers me to myself when I think to grasp the absolute. The very meaning of knowledge is what it is not and is not what it is; for in order to know being such as it is, it would be necessary to be that being. But there is this “such as it is” only because I am not the being which I know; and if I should become it, then the “such as it is” would vanish and could no longer even be thought. We are not dealing here either with scepticism -- which supposes precisely that the ‘such as is’ belongs to being -- or with relativism. Knowledge puts us in the presence of the absolute, and there is a truth of knowledge. But this truth, although releasing to us nothing more and nothing less than the absolute, remains strictly human. 297