Questions Oct 19-22

W 21/Th 22. Wittgestein, Arendt, Popper & Kuhn, Foot & Thomson-LH 34-37, FL 27-28, HWT- Concluding Thoughts

• Was Wittgenstein's main message in the Tractatus correct? 203
• What are some of the "language games" you play? (What are some different things you use language for?) 204
• Can there be a "private language"? 206
• "Eichmann wasn't responsible..." 208 Agree?
• Are unthinking people as dangerous as evil sadists? 211
• Is "the banality of evil" an apt phrase for our time? 212
• Was Popper right about falsifiability? 218
• Was Kuhn right about paradigms? 220
• How would you respond it you woke up with a violinist plugged into your kidneys? Is this a good analogy for unwanted or unintended pregnancy? 226

FL

• Pro wrestling is obviously staged. Why is it so popular?
• What do Burning Man attendees and other adults who like to play dress-up tell us about the state of adulthood in contemporary America? 245
• What do you think of Fantasy sports? 248
• Was Michael Jackson a tragic figure? 250
• Is pornography "normal"? 251

HWT

• Is globalism and the decline or amalgamation of national traditions in philosophy and culture a good thing? 320
• Is metaphysical agnosticism and "way-seeking" better than standard western "truth-seeking"? Must we choose between them? 324
• Is "nature as much in silicon and steel  as it is in sand and sea"? 326
• Is Pragmatism's "emphasis on what works" better suited to America than more traditional philosophies that assert truth-as-correspondence to reality etc.? 331
• Is philosophy continuous with literature and poetry, or should it be? 334
• If there cannot be a view from nowhere, can there still be views from everywhere? 338

DQ

• Should we be silent about things we can't prove? Should philosophy concern itself with more than understanding the logic of language?
• Do you use language as a pictorial medium, a tool for managing social relationships and expressing our thoughts and feelings, or what?
• Are ordinary people capable of great evil? Are you? How can we be sure that a Holocaust will never happen again? What will you teach your children about that?
• If the government attempted to round up, detain, and deport millions of Latinos and Muslims, how would you respond
• Is "the banality of evil" relevant to our time?
• [DQs on Popper & Kuhn, Foot & Thomson, FL, AP]
• 
  

	thinkPhilosophy (@tPhilosophia)
4/15/17, 1:44 AM "What we cannot speak about we must pass over in silence" - Wittgenstein's *Tractatus*: ow.ly/ClvRr #phil

	thinkPhilosophy (@tPhilosophia)
4/14/17, 7:09 PM Wittgenstein on problems translating language, computer science, and artificial intelligence. slate.com/articles/life/…

	Ray Monk (@Raymodraco)
11/8/17, 7:40 AM The video of my Turing/Wittgenstein lecture has now been posted & can be found here: britishwittgensteinsociety.org/event/eighteen…

	Philosophy Matters (@PhilosophyMttrs)
4/10/19, 3:30 PM Thomas Kuhn Wasn't So Bad ... buff.ly/2IpZf10

• April 26 is the birthday of the man who said, “Philosophy is like trying to open a safe with a combination lock: each little adjustment of the dials seems to achieve nothing, only when everything is in place does the door open”: Ludwig Wittgenstein (books by this author), born in Vienna in 1889. He was described by his colleague Bertrand Russell as “the most perfect example I have known of genius as traditionally conceived: passionate, profound, intense, and dominating.” He was the youngest of nine children; three of his brothers committed suicide. 

Wittgenstein was born into one of the richest families in Austro-Hungary, but he later gave away his inheritance to his siblings, and also to an assortment of Austrian writers and artists, including Rainer Maria Rilke. He once said that the study of philosophy rescued him from nine years of loneliness and wanting to die, yet he tried to leave philosophy several times and pursue another line of work, including serving in the army during World War I, working as a porter at a London hospital, and teaching elementary school. He also considered careers in psychiatry and architecture — going so far as to design and build a house for his sister, which she never liked very much 

Wittgenstein was particularly interested in language. He wrote: “The limits of my language are the limits of my mind. All I know is what I have words for.” And, “Uttering a word is like striking a note on the keyboard of the imagination.” -Writer's Almanac

• “The world is everything that is the case.” 
• “Death is not an event in life: we do not live to experience death. If we take eternity to mean not infinite temporal duration but timelessness, then eternal life belongs to those who live in the present. Our life has no end in the way in which our visual field has no limits.”
• “I give no sources, because it is indifferent to me whether what I have thought has already been thought before me by another.”
• “Whereof one cannot speak, thereof one must be silent.”
• “A nothing will serve just as well as a something about which nothing could be said.”
• “A logical picture of facts is a thought.”
• “A picture held us captive. And we could not get outside it, for it lay in our language and language seemed to repeat it to us inexorably.”

• What do we see when we observe the above figure? What we see in the above figure, of course, is dependent upon that with which we are familiar. Those who are not acquainted with the shape and form of a rabbit but are with that of a duck will see only a duck--and vice versa... When we normally speak of seeing in our everyday language-game, we are not inclined to say, "I see the picture as a duck," but rather we simply say, "I see a duck."
• “Philosophy is a battle against the bewitchment of our intelligence by means of language.”
• “If you tried to doubt everything you would not get as far as doubting anything. The game of doubting itself presupposes certainty.”
• “Death is not an event in life: we do not live to experience death. If we take eternity to mean not infinite temporal duration but timelessness, then eternal life belongs to those who live in the present. Our life has no end in the way in which our visual field has no limits.” 
• “I give no sources, because it is indifferent to me whether what I have thought has already been thought before me by another.” 
• “Whereof one cannot speak, thereof one must be silent.”
• “A nothing will serve just as well as a something about which nothing could be said.”

==

• “The sad truth is that most evil is done by people who never make up their minds to be good or evil.”
• “The most radical revolutionary will become a conservative the day after the revolution.”
• “The trouble with Eichmann was precisely that so many were like him, and that the many were neither perverted nor sadistic, that they were, and still are, terribly and terrifyingly normal. From the viewpoint of our legal institutions and of our moral standards of judgment, this normality was much more terrifying than all the atrocities put together.”
• It was as though in those last minutes he was summing up the lesson that this long course in human wickedness had taught us-the lesson of the fearsome word-and-thought-defying banality of evil.” 

	New Republic (@NewRepublic)
4/15/17, 7:00 AM Hannah Arendt's writings warn us that danger comes when people no longer care if something is true or not. bit.ly/2pieugo pic.twitter.com/j8Io2VanwA

==

M 19/T 20. Russell, Ayer, Sartre, de Beauvoir, Camus-LH 31-33, FL 25-26, HWT 24-26 (Transience, Impartiality).

LH

• Reading Mill's autobiography led young Bertrand Russell to reject God. Do you agree or disagree with his reasoning? Why? 185

I for a long time accepted the argument of the First Cause, until one day at the age of eighteen I read _____'s Autobiography, and I there found this sentence: "My father taught me that the question 'Who made me?' cannot be answered, since it immediately suggests the further question `Who made god?'" That very simple sentence showed me, as I still think, the fallacy in the argument of the First Cause. If everything must have a cause, then God must have a cause. If there can be anything without a cause, it may just as well be the world as God, so that there cannot be any validity in that argument. It is exactly of the same nature as the Hindu's view, that the world rested upon an elephant and the elephant rested upon a tortoise; and when they said, "How about the tortoise?" the Indian said, "Suppose we change the subject." The argument is really no better than that. Why I Am Not a Christian

(More Russell Quotes)

• Should it bother us that logical paradoxes that seem to be true AND false can be formulated in grammatically correct statements? Does this show something important about the limits of language, thought, and (thus) philosophy? 186
• Were young A.J. Ayer and the Positivists on the right track with their Verification Principle? Or was the older, post-Near Death Experience Ayer wiser about beliefs that cannot be conclusively verified? 190, 194
• Do you agree with Sartre that humans, unlike inanimate objects such as inkwells, don't have an essential nature? Is our common biology, DNA etc. not essential to our species identity? 197
• If you become deeply involved in your work  (or seem to, like Sartre's Waiter) are you in "bad faith"? 198
• What do you think of Sartre's advice to the student who didn't know whether to join the Resistance? 199
• Do you agree with Simone de Beauvoir about accepting a gender identity based on men's judgments? 200
• Is life a Sisyphean struggle? Is it "absurd"? Do you agree with Camus that Sisyphus must be happy? Why or why not? 201

FL

• Do you see any parallels between 1962 (as reflected in the SDS Manifesto, for instance) and today? 212
• What's your opinion of "Gun nuts"? And what should we do about the epidemic of gun violence in America? 218
• Do you think of The Force (in Star Wars) as a "spiritual fantasy" or does it name something you consider real? 222
• Was the sudden and widespread availability of contraception (The Pill) in the '60s a positive development, all things considered? 230
• Is the fantasy of perpetual youth an infantilizing force in America? 233 (Compare with our next read, Why Grow Up)
• Are we becoming "fake humans"? 234

HWT

• What do you think of the Japanese sensitivity to nature and the seasons? 293
• What do you think of Shinto's "no clear-cut separation between the aesthetic, the moral, and the religious"? 294
• What do you think it means to think without concepts? 295
• Do you agree with what "the enlightened [Buddhist] declares"? 296
• Is time more a feeling than a concept? 296 What would Kant say?
• What do you think of Hume's "is/ought gap"? 297
• What can tea teach us? 299
• What is wabi-sabi? 300
• Was Kravinsky crazy? 301 How about Peter Singer? 302
• Should we consider the welfare of distant strangers as much as of kith and kin? 303
• Are Mozi and Mill saying the same thing? 304
• Kant's categorical imperative, again: any comment? 309
• Do you like Rawls' veil of ignorance idea? 309
• Do you agree with the key principles of the Enlightenment? 310
• Is Owen Flanagan right about "no sensible person"? 312
• Is the mixing desk a good metaphor for moral pluralism? Do you agree that it's not the same as laissez-faire relativism? 314-15

"What was Jean-Paul like?"

-"He didn't join in the fun much. Just sat there thinking..."

• “Man is defined as a human being and a woman as a female — whenever she behaves as a human being she is said to imitate the male.”
• “Fathers never have exactly the daughters they want because they invent a notion a them that the daughters have to conform to.”
• “Why one man rather than another? It was odd. You find yourself involved with a fellow for life just because he was the one that you met when you were nineteen.”
• “Self-consciousness is not knowledge but a story one tells about oneself.”

Albert Camus gave us the Existential version of Sisyphus, and the “fundamental question of philosophy”:

“There is but one truly serious philosophical problem and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest — whether or not the world has three dimensions, whether the mind has nine or twelve categories — comes afterwards. These are games; one must first answer.”

	thinkPhilosophy (@tPhilosophia)
4/15/17, 5:49 PM Jean-Paul Sartre: more relevant now than ever | Books | The Guardian: theguardian.com/books/2014/oct…

DQ:

1. Have you ever read a book that changed your mind about something important to you? What would you say to Bertrand Russell and J.S. Mill about the First Cause Argument?

2. Are linguistic paradoxes a philosophical problem, or just an amusing quirk of language?

3. Can you give an example of an unverifiable statement that you consider meaningful?

4. What's your "essence" or specific human nature? Did you construct it, or were you born into it? Can your essence change?

5. What does it mean to say that women are made, not born? Do you have particular ideas about what it means to be a man or a woman? Where did those ideas come from? Are there any professions or occupations you think no women or men should enter?

6. Are there any Sisyphean aspects to your daily life? Do they make you unhappy? Do you imagine you'll someday escape them? How?

	thinkPhilosophy (@tPhilosophia)
4/15/17, 3:14 AM "Why Life Is Absurd" Essay that won an Immortality Project Award - NYTimes.com opinionator.blogs.nytimes.com/2015/01/11/why…

An old post-

Thursday, April 23, 2015

 Russell, Ayer, Sartre, de Beauvoir, Camus

Oxbridge superstars Bertrand Russell (Cambridge) and A.J. Ayer (Oxford) are the classic 20th century British philosophers on tap in CoPhi today (Russell was actually born in the 1870s and made it to nearly the century mark). We'll squeeze in another Cambridge don, Frank Ramsey, if time allows.

That's a small philosophy pun, PB's Ramsey expert Hugh Mellor is also an expert on time. And it's in marginally bad taste too, given that poor Ramsey's un-Russellian time was tragically short: he lived only to age 26. But as Mellor says, he accomplished far more than most philosophers manage in that fraction of a lifetime, including the "redundancy" theory of truth that (ironically, paradoxically!) implies the gratuity of theories of truth without disavowing truth's centrality to philosophy.

Hugh Mellor on time (he says relax, it’s not tensed”).... Russell @dawn... Russell... Ayer... Logicomix]

So much has been said about Russell, and by him. The truth question was pretty cut-and-dried, he thought, like religion and the pragmatic approach in general. 

• There isn’t a practical reason for believing what isn’t true. If it’s true you should believe it, if it isn’t you shouldn't… it’s dishonesty and intellectual treachery to hold a belief because you think it’s useful and not because you think it’s true.
• The whole problem with the world is that fools and fanatics are always so certain of themselves, but wiser men so full of doubts.
• And if there were a God, I think it very unlikely that He would have such an uneasy vanity as to be offended by those who doubt His existence.
• Fear is the main source of superstition, and one of the main sources of cruelty. To conquer fear is the beginning of wisdom.
• Do you think that, if you were granted omnipotence and omniscience and millions of years in which to perfect your world, you could produce nothing better than the Ku Klux Klan or the Fascists? [Why I Am Not a Christian... More Russell]

Clearly, "for Russell there was no chance of God stepping in to save humanity." The concept of an Afterlife is, to anticipate the over-zealotry of A.J. Ayer's indiscriminate philosophical wrecking ball, "nonsense." We must save ourselves. (As Carl Sagan would later say, there's no sign of help coming from anywhere "out there" to rescue us.)

Russell said family friend and "godfather" J.S. Mill provided a satisfactory answer to his own early childhood query, posed by so many of us: "What caused God?" If anything in the universe can exist without a cause, why can't the universe itself?

Having settled the question of God to his own satisfaction, he turned full attention to the philosophy of logic and mathematics, to paradox, to set theory, and other conceptual conundra. If something is false when it's true ("This sentence is false" etc.), then it's back to the drawing board for the logicians. It's not even a close shave. (Yes, that's another marginal philosophy pun- this time alluding to Russell's paradox of the barber who shaves only those who shave themselves.) As for the extent of my own interest in set theory and its ilk, I think young Ramsey said it best: "Suppose a contradiction were to be found in the axioms of set theory. Do you seriously believe that a bridge would fall down?" No I do not.

 "How can we talk meaningfully about non-existent things?" That's never really hung me up, nor anyone who appreciates good literature. Either young Russell was not a big reader of fiction, or maybe he thought he had to justify his reading. I'm glad he cared about "the present king of France," but I frankly could care less.

A.J. (“Freddie”) Ayer, with his Verification Principle, loved to detect and discredit nonsense. Good for him, we're choking on it. But he went too far. "Metaphysics" (not to mention "ethics" and "religion") may have been a dirty word, for him, but there's far more sense on earth (let alone in heaven, if a heaven there be) than was dreamt of in his Logical Positivism.

Ayer, by the way, apparently had a Near Death Experience of his own, in his old age. Interesting, in light of his youthful philosophy as exposited in Language, Truth, and Logic, "in every sense" (he admitted while still a relatively young man) "a young man's book, "according to which unverifiable statements are meaningless nonsense.

Old Ayer claimed his premature dalliance with death in no way impinged on his atheism. But an acquaintance reported that “He became so much nicer after he died… not nearly so boastful. He took an interest in other people.” But again, Freddie denied that the experience made him “religious.” [continues here]

•  …a sentence is factually significant to any given person, if, and only if, he knows how to verify the proposition which it purports to express — that is, if he knows what observations would lead him, under certain conditions, to accept the proposition as being true, or reject it as being false.
• “Stealing money is wrong” has no factual meaning — that is, expresses no proposition which can be either true or false. It is as if I had written “Stealing money!!
• No moral system can rest solely on authority. [Or as Russell said: nothing externally imposed can be of any value.]
• There is philosophy, which is about conceptual analysis — about the meaning of what we say — and there is all of this … all of life.

And with that last insight the former Wykeham Professor of Logic may at last have hit on a profound truth far beyond formal language and pedantic logic. Ayer's greatest moment, for my money:

One of the last of the many legendary contests won by the British philosopher A. J. Ayer was his encounter with Mike Tyson in 1987... Ayer -- small, frail, slight as a sparrow and then 77 years old -- was entertaining a group of models at a New York party when a girl ran in screaming that her friend was being assaulted in a bedroom. The parties involved turned out to be Tyson and Naomi Campbell. ''Do you know who [the bleep] I am?'' Tyson asked in disbelief when Ayer urged him to desist: ''I'm the heavyweight champion of the world.'' ''And I am the former Wykeham professor of logic,'' Ayer answered politely. ''We are both pre-eminent in our field. I suggest that we talk about this like rational men.'' nyt He might have been inviting another NDE, right then and there! [Ayer’s "Language, Truth & Logic." archive.org/details/Alfred…]

Every moment of life, especially during the Occupation, was an NDE for the French existentialists, Sartre (& Mary Warnock on Sartre), de Beauvoir, and Camus.

Jean-Paul Sartre, his companion Simone de Beauvoir, and their cohort Albert Camus were Resistance fighters as well as French intellectuals. "Paris needed a philosophy that would give to individuals a belief in themselves and their own powers," says Lady W., and that's what JPS and his cohort tried to give them. That’s important to remember, when considering the extremity of some of their statements. They were up against the wall, with Nazis in the parlor. And they’re on tap today in CoPhi.

  

[Sartre, Camus @dawn... roads to freedom... deB SEP,IEP... "Stand By Your Man: The strange liaison of Sartre and Beauvoir...trees and bridges... Sartre's cat]

  

Warnock seems to find some of Sartre's terms and concepts puzzling: existence precedes essence, "whatever that means!" But I always thought this was one of Sartre's clearer statements: "if God does not exist there is at least one being whose existence comes before its essence, a being which exists before it can be defined by any conception of it." And we are it.

  

What did Sartre mean by "freedom"? Inquiring minds want to know how any of us can be really free, when we still have payments to make on the fridge. Well, that's the crux of Sartre's "Roads to Freedom." Isn't it, Mrs. P? -"We'll ask him."

"What was Jean-Paul like?"

-"He didn't join in the fun much. Just sat there thinking..."

[Breaking: guess who's getting back together?!] Got back together...

 Some more extreme Gallic/Existential statements:

Sartre:

• “So this is hell. I’d never have believed it. You remember all we were told about the torture-chambers, the fire and brimstone, the “burning marl.” Old wives’ tales!There’s no need for red-hot pokers. HELL IS–OTHER PEOPLE!”
• “Man is condemned to be free; because once thrown into the world, he is responsible for everything he does. “Life has no meaning a priori … It is up to you to give it a meaning, and value is nothing but the meaning that you choose.”
• “Life has no meaning, the moment you lose the illusion of being eternal.”
• “Words are loaded pistols.”
• “Life begins on the other side of despair.”
• “Nothingness lies coiled in the heart of being – like a worm.”
• “There is no love apart from the deeds of love; no potentiality of love other than that which is manifested in loving; there is no genius other than that which is expressed in works of art.”
• “An individual chooses and makes himself.”
• “If I became a philosopher, if I have so keenly sought this fame for which I’m still waiting, it’s all been to seduce women basically.”
• “It is disgusting — Why must we have bodies?”
• “I carry the weight of the world by myself alone without help, engaged in a world for which I bear the whole responsibility without being able, whatever I do, to tear myself away from this responsibility for an instant.”
• “Life is a useless passion.”
• “There is only one day left, always starting over: It is given to us at dawn and taken away from us at dusk.”

And so it goes. Picture him dropping his verbal cluster-bombs in a dingy Parisian cafe, ringed by his own unfiltered smoke and an adoring cultish audience, all wondering if he and his confreres would live to fight another day. “Useless passion”? Generations of Sartre’s politically (if not metaphysically) free French successors might disagree. But removed from that context, I find these weaponish words hard to love. At least the guy who said hell is other people liked cats.

de Beauvoir:

• “One is not born, but rather becomes, a woman.”
• “She was ready to deny the existence of space and time rather than admit that love might not be eternal.”
• “A man attaches himself to woman — not to enjoy her, but to enjoy himself. ”
• “If you live long enough, you’ll see that every victory turns into a defeat.”
• “I am incapable of conceiving infinity and yet I do not accept finity.”
• “Few tasks are more like the torture of Sisyphus than housework, with its endless repetition: the clean becomes soiled, the soiled is made clean, over and over, day after day.”
• “I am awfully greedy; I want everything from life. I want to be a woman and to be a man, to have many friends and to have loneliness, to work much and write good books, to travel and enjoy myself, to be selfish and to be unselfish… You see, it is difficult to get all which I want. And then when I do not succeed I get mad with anger.”
• “Man is defined as a human being and a woman as a female — whenever she behaves as a human being she is said to imitate the male.”
• “Fathers never have exactly the daughters they want because they invent a notion a them that the daughters have to conform to.”
• “Why one man rather than another? It was odd. You find yourself involved with a fellow for life just because he was the one that you met when you were nineteen.”
• “Self-consciousness is not knowledge but a story one tells about oneself.”

  

Some stories ring truer than others though, no? De Beauvoir rings truer than Sartre, most of the time, for me. And Albert Camus with his Sisyphean view of life offers the starkest challenge when he says the ultimate question in philosophy is that of suicide. “Should I kill myself, or have a cup of coffee?” More coffee! It makes me happy, and it’s the braver choice. But no room for cream, please.

Camus also said

• “You will never be happy if you continue to search for what happiness consists of. You will never live if you are looking for the meaning of life.”
• “There are causes worth dying for, but none worth killing for.”
• “I do not believe in God and I am not an atheist.”
• “Always go too far, because that’s where you’ll find the truth.”
• “Real generosity toward the future lies in giving all to the present.”

Albert Camus gave us the Existential version of Sisyphus, and the “fundamental question of philosophy”:

“There is but one truly serious philosophical problem and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest — whether or not the world has three dimensions, whether the mind has nine or twelve categories — comes afterwards. These are games; one must first answer.”

OK, got it. My answer is yes, of course life is worth living. Living’s not always easy, but there’s usually something to show for your hard work. It can be a source of happiness. (And what does Sisyphus do after hours?)

The next question, having consented to live, is how. Politics is supposed to help with that. But in this perpetual season of political discontent, when the polls say all politicians and parties are uniformly scorned by the populace, there have been moments when many of us have wondered if it’s all worth it. Camus felt the same.

“Every time I hear a political speech or I read those of our leaders, I am horrified at having, for years, heard nothing which sounded human. It is always the same words telling the same lies. And the fact that men accept this, that the people’s anger has not destroyed these hollow clowns, strikes me as proof that men attribute no importance to the way they are governed; that they gamble – yes, gamble – with a whole part of their life and their so called ‘vital interests.”

Politics was supposed to be all about freeing the people to pursue happiness, Mr. Jefferson said. If it’s hard to imagine Sisyphus happy, it may be harder to expect that from our politics these days. But we must keep on pushing.

Sisyphus, for such a grim figure, has been a ripe source of amusement for a lot of us.

Theists of all kinds have very largely failed to make their concept of a deity intelligible; and to the extent that they have made it intelligible, they have given us no reason to think that anything answers to it.

The existence of a being having the attributes which define the god of any non-animistic religion cannot be demonstratively proved... [A]ll utterances about the nature of God are nonsensical.

[Much later in life, Ayer had a Near Death Experience and wrote about it in an essay he titled "What I Saw When I Was Dead"...]

My recent experiences have slightly weakened my conviction that my genuine death, which is due fairly soon, will be the end of me, though I continue to hope that it will be. They have not weakened my conviction that there is no God.

[A few days later he added:] What I should have said is that my experiences have weakened, not my belief that there is no life after death, but my inflexible attitude towards that belief."

[His wife said] "Freddie became so much nicer after he died… not nearly so boastful. He took an interest in other people."

There is philosophy, which is about conceptual analysis — about the meaning of what we say — and there is all of this … all of life.

[Near death, explained]

Not long before his NDE, Ayer had an improbable run-in with prizefighter Mike Tyson. Ayer -- small, frail, slight as a sparrow and then 77 years old -- was entertaining a group of models at a New York party when a girl ran in screaming that her friend was being assaulted in a bedroom. The parties involved turned out to be Tyson and Naomi Campbell.

''Do you know who [the bleep] I am?'' Tyson asked in disbelief when Ayer urged him to desist: ''I'm the heavyweight champion of the world.'' ''And I am the former Wykeham professor of logic,'' Ayer answered politely. ''We are both pre-eminent in our field. I suggest that we talk about this like rational men.''

"If God does not exist there is at least one being whose existence comes before its essence, a being which exists before it can be defined by any conception of it." 

So this is hell. I’d never have believed it. You remember all we were told about the torture-chambers, the fire and brimstone, the “burning marl.” Old wives’ tales!There’s no need for red-hot pokers. HELL IS–OTHER PEOPLE!

Man is condemned to be free; because once thrown into the world, he is responsible for everything he does. “Life has no meaning a priori … It is up to you to give it a meaning, and value is nothing but the meaning that you choose.

Life has no meaning, the moment you lose the illusion of being eternal.

Words are loaded pistols.

Life begins on the other side of despair.

Nothingness lies coiled in the heart of being – like a worm.

There is no love apart from the deeds of love; no potentiality of love other than that which is manifested in loving; there is no genius other than that which is expressed in works of art.

An individual chooses and makes himself.

If I became a philosopher, if I have so keenly sought this fame for which I’m still waiting, it’s all been to seduce women basically.

It is disgusting — Why must we have bodies?

I carry the weight of the world by myself alone without help, engaged in a world for which I bear the whole responsibility without being able, whatever I do, to tear myself away from this responsibility for an instant.

Life is a useless passion.

There is only one day left, always starting over: It is given to us at dawn and taken away from us at dusk.

•  

de Beauvoir:

Why one man rather than another? It was odd. You find yourself involved with a fellow for life just because he was the one that you met when you were nineteen.

One is not born, but rather becomes, a woman.

Fathers never have exactly the daughters they want because they invent a notion a them that the daughters have to conform to.

Man is defined as a human being and a woman as a female — whenever she behaves as a human being she is said to imitate the male.

She was ready to deny the existence of space and time rather than admit that love might not be eternal.

A man attaches himself to woman — not to enjoy her, but to enjoy himself.

If you live long enough, you’ll see that every victory turns into a defeat.

I am incapable of conceiving infinity and yet I do not accept finity.


I am awfully greedy; I want everything from life. I want to be a woman and to be a man, to have many friends and to have loneliness, to work much and write good books, to travel and enjoy myself, to be selfish and to be unselfish… You see, it is difficult to get all which I want. And then when I do not succeed I get mad with anger.

Self-consciousness is not knowledge but a story one tells about oneself.

Few tasks are more like the torture of Sisyphus than housework, with its endless repetition: the clean becomes soiled, the soiled is made clean, over and over, day after day.

 Should I kill myself, or have a cup of coffee?

There is but one truly serious philosophical problem and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest — whether or not the world has three dimensions, whether the mind has nine or twelve categories — comes afterwards. These are games; one must first answer.

You will never be happy if you continue to search for what happiness consists of. You will never live if you are looking for the meaning of life.

There are causes worth dying for, but none worth killing for.
I do not believe in God and I am not an atheist. [Sounds like (Groucho) Marxism again...]

Always go too far, because that’s where you’ll find the truth.

Real generosity toward the future lies in giving all to the present.