Literatura académica sobre el tema "Sartre's approach"
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Artículos de revistas sobre el tema "Sartre's approach"
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Zuraikat, Malek J. y Sarah Mashreqi. "The Death of God in Sartre's The Flies". Acta Scientiarum. Language and Culture 42, n.º 2 (25 de agosto de 2020): e53108. http://dx.doi.org/10.4025/actascilangcult.v42i2.53108.
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The death of god, which refers to the absence of god's value, weight, significance, and role from people's life experience, is among the most dominant themes of existential literature, especially that of Sartre. It is heavily investigated in his theoretical as well as creative works, such as Being and Nothingness (1969) and The Flies (1989) as it constitutes the cornerstone of his philosophical views of Existentialism, nihilism, freedom, and responsibility. It is hard to understand Sartre's The Flies (1989) and its philosophical background as well as theme(s) without considering the concept of the death of god and its involvement in the development of actions. Accordingly, this paper reads The Flies (1989) investigating Sartre's techniques of introducing and contending that god is dead and has nothing to do with people's life or prosperity. Considering the related literature and the different perspectives of Nietzsche and Hegel regarding Existentialism, the paper deciphers certain scenes and speeches delivered by several characters, such as Zeus, Orestes, and Electra, and it concludes that Sartre’s The Flies (1989) shows how the belief in the death of god may function as a productive force in humans' life and existence. Thus, the paper may help readers of Sartre better understand the existential mechanism of the death of god and comprehend why Sartre's Existentialism is to be viewed as an optimistic, rather than pessimistic, approach.
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Haqqi, Sabilal, Mardhiah Abbas y Abrar M. Daud Faza. "Film Attack on Titan dalam Pandangan Filsafat Eksistensialisme Jean-Paul Sartre". AHKAM 3, n.º 1 (18 de enero de 2024): 218–26. http://dx.doi.org/10.58578/ahkam.v3i1.2606.
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Jean-Paul Sartre is a famous figure in the fields of philoshophy and literature, considered one of the parents of contemporary existentialism. Existentialism is a philosophical school which argues that all phenomena originate from existence, or the existence of something. Existentialism is a protest against the concept of “logic” and “nature” which were emphasized in the enlightenment period (Enlightenment) in the eighteenth century. Sarte’s existentialist philosophical thought is La Liberte or human freedom. Humans are free, independent. Therefore, he must be free to determine and decide, he acts alone without other people around or with him. This research analyzes Jean-Paul Sartre's views on the theory of existentialism in the film Attack on Titan. This film is related to the theory of existentialism by Jean-Paul Sartre, a philosopher who developed the current of existentialism. By using the research method "library research" with a qualitative approach. The aim of this research is to describe the philosophical views of existentialism and analyze the extent to which the values and concepts in Jean-Paul Sartre's theory can be harmonized with the principles of Islamic teachings. In conclusion, it can be seen that the film "Attack on Titan" effectively reflects Sartre's thoughts about free human existence and responsibility for the world around him. Jean-Paul Sartre's existentialism, although emphasizing personal responsibility and individual freedom, was secular and perhaps not in harmony with religious principles, especially Islam. Some concepts of existentialism, such as the emphasis on absolute freedom, can conflict with the Islamic view which places obedience to Allah as the main principle.
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Mostafa Hussein, Wafaa A. "Freedom as the Antithesis of Commitment in Jean-Paul Sartre’s The Flies (Les Mouches)". International Journal of Linguistics, Literature and Culture 8, n.º 2 (30 de junio de 2021): 1–17. http://dx.doi.org/10.19044/llc.v8no2a1.
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In the mid of the twentieth century, French Existentialism was a predominant doctrine that significantly enriched and influenced the literary scene in Europe during the Post-War area. Jean-Paul Sartre (1905-1980), the founder of Existentialism, is both a professional philosopher and a talented man of letters whose literary achievements represent a declarative embodiment of his Existentialist philosophy. In his 1943 drama, The Flies (Les Mouches), Sartre puts the Greek myth into a drastically innovative structure, where contemporary issues and values are presented through classical outlines. The current study aims to present a critical analysis of Sartre's depiction of the Electra/Orestes myth in The Flies through demonstrating how Greek mythology becomes an essential substructure of the play's Existentialistic framework, on the one hand, and questioning the credibility of the Sartrean concept of freedom and commitment, as illustrated in the play, on the other hand. The study utilizes the Existentialist philosophy as a theoretical framework in order to elucidate that the Sartrean conception of freedom and commitment is paradoxically antithetical. The research investigates how Orestes has been theoretically free and the extent to which he strives, throughout the drama, to transform this abstract freedom into a concrete experience by committing himself to a specific action: murdering Aegisthus and Clytemnestra. However, as the study proves, this Existentialist freedom becomes an illusion in the sense that Orestes' commitment to the Argives makes him a captive of society; by choosing commitment, he dismisses his freedom. The researcher has chosen "Freedom" and "Commitment" as the main topic of the present study in order to expose Sartre's existentialistic awareness of modern human beings' dilemma under the influence of all forms of aggression and highlight the discrepancy between theoretical philosophy and real-life experiences. The study adopts an interdisciplinary analytical approach where myth, philosophy, and drama are dovetailed and fused in order to expand the scope of the analysis.
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Zuziak, Władysław. "Jean-Paul Sartre and Louis Lavelle – Two Existential Conceptions of Humanism and their Ethical Consequences". Kwartalnik Naukowy Fides et Ratio 48, n.º 4 (30 de diciembre de 2021): 91–102. http://dx.doi.org/10.34766/fetr.v48i4.977.
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On the basis of the thesis “existence precedes the essence”, L. Lavelle and J.-P. Sartre developed two different versions of existentialism which were the foundation for creating different models of humanism based on the phenomenological approach. I attempt to show that Sartre's atheistic existentialism, which relies on the abstract conception of freedom and an erroneous project of man, is a theory which is less plausible than the existentialism of Lavelle, based on the assumption of man's participation in being. I also discuss the ethical consequences for individual and social development that result from the assumptions of both conceptions.
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Mui, Constance L. y Julien S. Murphy. "Victims, Power and Intellectuals: Laruelle and Sartre". Labyrinth 19, n.º 2 (14 de marzo de 2018): 35. http://dx.doi.org/10.25180/lj.v19i2.92.
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In two recent works, Intellectuals and Power and General Theory of Victims, François Laruelle offers a critique of the public intellectual, including Jean-Paul Sartre, claiming such intellectuals have a disregard for victims of crimes against humanity. Laruelle insists that the victim has been left out of philosophy and displaced by an abstract pursuit of justice. He offers a non- philosophical approach that reverses the victim/intellectual dyad and calls for compassionate insurrection. In this paper, we probe Laruelle's critique of the committed intellectual's obligations to victims, specifically, through an examination of Sartre's "A Plea for Intellectuals." We hope to show the value of Laruelle's theory on victims, crime and power for imagining future-oriented intellectuals.
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Moser, Susanne. "Sartres und Beauvoirs Antinaturalismus als Kritik am Geschlechterverhätnis in der Moderne". Labyrinth 17, n.º 1 (16 de agosto de 2015): 18. http://dx.doi.org/10.25180/lj.v17i1.12.
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Sartre's and Beauvoir's Antinaturalism as Critique of the Concepts of Gender Relations in ModernitySartre's and Beauvoir's antinaturalism can be seen as the rejection of the attribution of some particu-lar "nature" to specific social groups in order to deny essential aspects of their human being or even of their humanity as such. Since the existential approach starts from the lived experience and includes praxis as a crucial factor of becoming oneself, it makes possible to show some phenomena of human being and human relations that remains invisible on the abstract philosophical level. One of these central phenomena is gender, respectively gender relations, and the interconnected mecha-nisms of oppression and social exclusion. The aim of the article is to reconstruct Sartre's and Beauvoir's antinaturalist conceptions and to compare it in order to articulate their consequences for the gender problematic.
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Batchelor, Kathryn. "Fanon's Les Damnés de la terre: Translation, De-Philosophization and the Intensification of Violence". Nottingham French Studies 54, n.º 1 (marzo de 2015): 7–22. http://dx.doi.org/10.3366/nfs.2015.0103.
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The influence of Jean-Paul Sartre's Critique de la raison dialectique on Frantz Fanon's Les Damnés de la terre can be seen in Fanon's direct engagement with Sartre's text as well as in the vocabulary that he adopts when discussing key ideas, particularly in his discussion of violence in the first chapter. In Constance Farrington's English translation of Les Damnés de la terre, however, philosophical terms are replaced with everyday ones, and the links between Les Damnés de la terre and the Critique are obscured. In this article I seek to highlight this de-philosophizing approach through a range of examples and to explore the ways in which these changes, combined with a number of significant mistranslations, enact a shift around Fanon's conceptualization of violence, with far-reaching implications for the influence of Les Damnés de la terre around the world.
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Vidali, Cristiano. "The Experience of Value. The Influence of Scheler on Sartre’s Early Ethics". Phenomenology and Mind, n.º 23 (2022): 96–107. http://dx.doi.org/10.17454/pam-2306.
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Jean-Paul Sartre is often portrayed as a philosopher whose ethics would inevitably have subjectivist or relativist outcomes. Yet, even in Sartre’s early works there are several stances that blatantly belie this image, relying rather on an objectivist conception of value that he notably draws from Max Scheler. The aim of this paper is thus to investigate the influence of Scheler’s moral reflection on Sartre, arguing how it can represent an original and fruitful starting point to approach Sartrean ethics. To this aim, we will first report on and discuss some passages from Sartre’s early works where this debt is most noticeable. Then, we will provide an overview of the Schelerean legacy, arguing how it represents for Sartre the very opening of the ethical issue addressable in phenomenological terms, avoiding the dead end of Hume’s and Kant’s more classical positions, while at the same time being consistent with other peculiar themes of Sartrean philosophy, namely existence and historicity.
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Lukman Fajariyah. "Ontologi Eksistensialisme: Antara Religiusitas dan Non-Religiusitas". WARAQAT : Jurnal Ilmu-Ilmu Keislaman 6, n.º 1 (30 de junio de 2021): 96–103. http://dx.doi.org/10.51590/waraqat.v6i1.132.
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The discussion on the field of ontology in philosophical studies always has its own uniqueness. Ontology as a science that discusses the nature of all things stimulates humans to always think and reflect so that in the long span of ontology studies many figures will play a role in that field. Characters who contribute to thinking about nature have their own characteristics. This is represented by figures Mulla Sadra and Jean Paul Sartre. This paper intends to explore the thoughts of Mulla Shadra and Jean Paul Sartre regarding ontology studies by using a comparative approach, where researchers compare or compare the two thoughts of these figures in revealing differences and similarities. The research method used in this paper is a qualitative-descriptive method to clearly describe the object. The findings in this paper are; First, Sadra's existential ontology emphasizes more on the aspect of religiosity in which all the existences in the universe are small parts of God's existence, meaning that all existence depends on its source, namely God. Meanwhile, Secondly, Sartre's existential ontology places more emphasis on human freedom as the main actor in life. According to him, the existence of humans with their freedom is absolute without interference from God (non-religious/atheist), even humans create their own functions and goals.
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Barrett, Cyril. "Merleau-Ponty and the Phenomenology of Perception". Royal Institute of Philosophy Lecture Series 21 (marzo de 1987): 123–39. http://dx.doi.org/10.1017/s1358246100003520.
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It is over forty years since Merleau-Ponty published his first major work, Le structure de comportement (‘The Structure of Behaviour’) (1942) and a quarter of a century since he died. He belongs, therefore, with Sartre and Marcel, to the first post-War generation of French philosophers. Like his friend Sartre's, his philosophy may be regarded as dated, passé, of no interest or relevance to truly contemporary thought. In philosophical terms forty years are nothing; in terms of trends, fashions and novelties they are an eternity. But perhaps the work of Merleau-Ponty has not dated because it was never in vogue. He did not write plays and novels, or take part in political demonstrations, though he was involved in politics, or win a Nobel prize and refuse to receive it. He was very much a philosopher's philosopher, eminent in his field, well known in academic circles in France but hardly a household name. In this country he is hardly known even in philosophical circles, except by name. More is the pity, since his philosophical approach and manner of philosophizing have much in common with certain modes of British philosophizing, as I hope to show.
Tesis sobre el tema "Sartre's approach"
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Routh, Juhi. "Freedom and facticity: study with sartre". Thesis, University of North Bengal, 2018. http://hdl.handle.net/123456789/2715.
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Karkaba, Fatiha. "Discontinuité et phénomènes de rupture dans La Nausée de J.P. Sartre. Approche énonciative". Thesis, Paris 3, 2012. http://www.theses.fr/2012PA030085.
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Le découpage phrastique – par le point final – dépourvu de structure verbale dans le roman de La Nausée a suscité notre intérêt pour le phénomène des ruptures typographiques. Pour rendre compte de leur prédicativité, la logique syntaxique s’est avérée insuffisante. Nous avons donc envisagé le principe de l’énonciation qui a donné à ces découpages sans verbe un fondement énonciatif et sémantique. Ce travail aurait ainsi tenté de résoudre la problématique de la prédication sans verbe en s’appuyant sur l’analyse du texte et également sur des recherches historiquesOur interest in the phenomenon of typographical disconnection was sparked by the use of final periods to organize propositions without verbal structure in the novel Nausea. Logical syntax was inadequate to accunt for their predicative value. We found that the principle of enunciation gives these sentenses a semantic and enunciative basic. This work has tried to solve the problem of verbless predication based on text analysis as well as on historical research
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Teguezem, Joseph. "La Notion de totalité chez Jean-Paul Sartre : une approche analytico-dialectique de l'homme dans le monde". Université Marc Bloch (Strasbourg) (1971-2008), 2003. http://www.theses.fr/2003STR20007.
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Ce travail essaye de dégager l'importance de la notion de totalité dans L'être et le néant et la Critique de la raison dialectique de Jean-Paul Sartre. En critiquant toutes les pensées dont l'attitude est défavorable à la notion de totalité, à l'idée d'unité possible entre l'homme, la société et le monde, il en fait leur préalable d'intelligibilité. Dans cette perspective, cette notion de totalité est l'objet d'une anthropologie philosophique qui insiste sur la totalisation (synthèse) de tous les savoirs qui concernent l'homme dans son rapport avec le monde, et met un accent particulier sur leur " circularité " pratique et dialectique. Ce faisant, la notion de totalité est non seulement un concept méthodologique mais aussi, comme toutes notions anthropologiques, un chatoiement d'être et de devoir-être. Pour ce faire, ce travail analyse d'abord quelques figures possibles de totalité en s'attardant sur " la totalité homme-monde " comme la figure la plus représentative dans le sartrisme. Ensuite, il montre que seule une rationalité analytico-dialectique et propre à une anthropologie existentialiste pourrait valablement rendre compte d'une telle " totalité en cours " ou " totalisation ". Enfin, il montre que cette " totalité homme-monde " est un " ensemble pratique " dont le caractère dialectique permet de justifier deux conceptions de l'Histoire et une vision particulière des fins historiques : il y a une conception collective et pratique, et une conception purement dynamique où l'homme se dépasse sans cesse vers un idéal d'être dont la réalisation intégrale, si elle n'est pas une vaine entreprise, demeure toujours problématique. Car, elle n'est pas subordonnée à un acte qui viendrait de Dieu ou à un déterminisme scientifique, d'où le caractère contingent des fins historiquesThis work tries to bring out the importance of the totality notion in Jean-Paul Sartre. The being and nothing (L'être et le néant) and the critism of dialectical reason (Critique de la raison dialectique). While criticizing all thoughts whose attitude is unfavourable to the notion of totality, to the idea of possible unity between man, the society and the World, it makes of it their previous intelligibility. In this perspective, this notion of totality is the object of a philosophical anthropology that lays emphasis on totalization (syntheses) of allknowledge that concern man in his relation with the world, and puts a particular accent on their practical and dialectical "circularity"; Through this, the notion of totality is not only a methodological concept but also, like all anthropological notions, a glistening of being and would be. For that to make, this work first analyses some totality possible figures as emphasizing on "the totality man-world" as the most representative aspect in sartrism. Then he shows that only an analytico-dialectial rationality and particular to an existentialist anthropology could validly give account of such "a totality in process" or "totalization". Finally, he shows that this "totality man-world" is a "practical set" whose dialectic character permits to justify two conceptions of History and a particular vision of historical ends : there is a collective and practical conception, and a truly dynamic conception where man constantly transcends himself towards an ideal of being of which the complete realization, if it is not a vain enterprise, always remains problematical. Because, it is not subordinated to any act that would t come from God of any scientific determinism, from which the contingent character of historical ends
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Rady, Ahmed. "L'art de réfuter. Approche rhétorico-pragmatique du dialogue théâtral en France au XXème siècle". Thesis, Paris 3, 2013. http://www.theses.fr/2013PA030072.
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Nombreux sont les études consacrées ces dernières années au sujet de la réfutation. La plupart des ces études visent à remettre en lumière la réfutation dans sa structure logico-sémantique. Cette thèse tente par ailleurs à souligner que la réfutation est un art à part entier, au même titre que l’art d’argumenter, étant fondé sur la résistance aux paroles des autres interlocuteurs dans le dialogue théâtral où s’enchaînent les dimensions logique, dialogique, sémantique, rhétorique et pragmatique. L’analyse du texte théâtral nous a permis d’établir que la réfutation, malgré l’évolution sémantique du terme, est associée à la violation de la doxa sociale et son usage à travers les topoï, les figures et preuves du discours dérivé. Elle est également associée à la négation et appuyée par des connecteurs marquant l’opposition entre les points de vue du partenaire du dialogue. Cette étude aimerait donc à contribuer au débat actuel en proposant une piste de recherche dont nous avons la présomption de croire qu’elle est des plus fécondesOf the numerous studies devoted in recent years to the study of refutation, most have aimed to shed light on refutation in its logical-semantic structure. This thesis aims to show that refutation is a full-fledged art based, like the art of argumentation, on resistance to the words of other interlocutors in theatrical dialogue, in which the logical, dialogical, semantic, rhetorical and pragmatic dimensions combine. The analysis of theatre texts has allowed us to establish that refutation, in spite of the semantic evolution of the term, is associated with the violation of social doxa and its use via topoï, figures and proofs of derived discourse. It is also associated with negation and is supported by connectors that mark opposition among the points of view of the partners in dialogue. This study seeks to contribute to the current debate by proposing a research path that appears to have borne fruit
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Mendou, Mendou Véronique. "L'écriture de l'enfance au XXe siècle à travers l'étude de Gide, Montherlant, Green, Bazin et Sartre". Thesis, Mulhouse, 2018. http://www.theses.fr/2018MULH6751.
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L’écriture de l’enfance à travers l’étude de Gide, Montherlant, Bazin, Sartre et Green consiste à examiner les motifs qui permettent de représenter ladite enfance au XXe siècle. Des théories élaborées par les pédagogues, telles que le morcellement, le tâtonnement, l’inachèvement, le désordre, le libre choix etc, placent l’enfance dans le contexte de la modernité. De l’autobiographie à la fiction, l’enfant est désormais exploité comme un sujet de discours souffrant d’une hybridité de genre. Qu’elle soit heureuse ou malheureuse, l’enfance reste une source inépuisable de création. Elle implique les relations familiales et permet de comprendre l’écriture réactionnaire ! L’enfance est ainsi liée au milieu originel. Chez Gide, l’enfant est façonné par son milieu comme dans les romans de Zola. Se développant sous l’autorité maternelle et dans le cadre d’une éducation puritaine, l’enfant est une victime de la bourgeoisie, il n’est pas encore né à lui-même ou à sa conscience. Il est également une source de naissance en soi, c’est l’attrait de « l’enfant autre ». Chez Bazin, l’enfant est chosifié par la mère. Le comportement de Jean Rezeau va basculer dans la dérive, car il va vivre avec ses frères une enfance et une adolescence compliquées sous l’autorité d’une mère résolue à détruire ses trois fils. L’objectif, avec Montherlant, est de montrer comment les enfants ont une influence sur les adultes. L’enfant est source d’ambivalence : il provoque à la fois des relations conflictuelles et constitue une entité d’espérance. Chez Green, les interférences avec l’enfance sont multiples et le transfert de l’enfance n’est possible que par le canal de la mère. Les souvenirs du Sud ou du royaume du bonheur de l’enfance sont rapportés par la mère. L’enfance est restée du côté de l’Amérique ou du pays perdu. L’enfant imaginaire de Sartre participe également à la naissance à soi. Ces auteurs font de l’enfance un motif de discours détourné et un motif de renouvellement esthétique. Ainsi, l’ouverture sur l’adolescence ou la jeunesse tend à ne pas se limiter sur un âge précis de l’enfanceThe writing of childhood in the XXth century by Gide, Montherlant, Bazin, Sartre and Green consists in examining the use of the theme in the context of a particular representation. Family relations, the child and the grown-up world, belonging to a social class, a puritanical education or the influence of religion, such are the main subjects which. Whether it is about reporting one’s real-life experience or transposing one’s vision of childhood, it also means a different mode of existence. It is a question of representing oneself by treating the memories. Theories developed by the teachers such as the division, the experimentation, the incompletion, the disorder, the free choice, place childhood in the context of the modernity. Of the autobiography in the fiction, the child is exploited from now on as a subject of speech suffering from a hybridity of kind.The writers fight with techniques of ordinary language and opt for an irrational and misleading speech which partake of the idea of an impossible word. Thus the narrative of childhood is reminiscent of a known etymology. The word comes from the Latin "in fans" and means "the one who does not speak" which echoes the Greek "fémi", that is "the one who cannot show his thought by the word". The study of the theme in the whole of the corpus, shows that these authors choose an approach which aims at presenting childhood as a motive for break. From the fragmentation effect to the unspoken, what is being made manifest is a strong will of renewal which is influenced by the new approaches such as the sociological approach of literature and psychoanalysis. Witnesses of their time, of their environment, these writers act as doctors who point at the problems and at the crises of the nation in the XXth century. In so doing, they give the novels a social relevance, while they make childhood "a motive for writing
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Ehrlich, Irène. "L' approche biographique dans l'orientation professionnelle : de la sociologie clinique aux contributions de l'existentialisme sartrien". Paris 7, 2012. http://www.theses.fr/2012PA070009.
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L'objectif de cette recherche est d'analyser l'apport théorique et méthodologique de l'existentialisme de J-P. Sartre pour le développement d'une approche biographique dans le domaine de l'orientation professionnelle. Nous nous proposons d'examiner dans quelle mesure cette approche permet d'avancer dans la recherche biographique de façon à aider le sujet à se situer en son histoire face aux conditionnements social-historiques ainsi qu'à la prise en compte du rôle de la profession dans l'ensemble du processus de personnalisation. L'approche biographique a été introduite dans le domaine de l'orientation professionnelle dans les années 80. Son intégration a été une tentative de dépasser le propos initial de l'orientation professionnelle, qui depuis le développement du capitalisme industriel, se a concentré sur la mesure des aptitudes humaines pour placer le sujet dans le monde du travail (Guichard & Huteau, 2007). En contribuant à la construction d'une nouvelle perspective d'orientation professionnelle, l'approche biographique inaugurée pour G. Francequin (2004) cherche à intégrer l'histoire personnelle du sujet dans le processus de choix professionnel en considérant les déterminants de sa situation psychique et sociale. C'est principalement à partir de la Sociologie Clinique, notamment dans la perspective développée par V. De Gaulejac, que Francequin trouve les bases théoriques et méthodologiques de son approche biographique. La Sociologie Clinique insiste dans l'articulation du social et du psychique visant à dépasser les analyses réductionniste soit de la psychologie soit de la sociologie. L'hypothèse de cette perspective est que seulement la compréhension de l'articulation du social et du psychique dans sa complexité permettrait au sujet de se réapproprier de son histoire, sans promouvoir d'un côté la liberté illusoire de l'individualisme contemporain, ni, d'un autre côté, l'impuissance d'un sujet déterminé par les circonstances extérieures (Gaulejac, 2009). V. De Gaulejac développe ses travaux à la lumière de la sociologie française (Bourdieu), de la psychanalyse freudienne et de l'existentialisme sartrien (Gaulejac, 1999). En poursuivant la perspective inaugurée par la sociologie clinique, nous cherchons à analyser l'apport de la théorie et de la méthode de J-P. Sartre à la recherche biographique dans le domaine de l'orientation professionnelle. L'approche sartrienne propose de dépasser les conceptions qui naturalisent les possibilités humaines dans le domaine du psychique et du social. Sartre refuse les notions de vocation et d'aptitude comme préexistantes à la constitution dialectique de la personne en tant que projet dans son contexte socio-historique (Sartre, 1971). Il vise à dépasser les conceptions marxistes de « l'histoire sans hommes », et en même temps les déterminismes de la psychanalyse freudienne dans l'étude de la psyché individuelle. En ce sens, il propose une « psychanalyse existentielle » (Sartre, 1943) qui en articulation avec la méthode « progressive-régressive » considère le sujet comme un « universel-singulier », c'est-à-dire, compréhensible seulement à partir de l'imbrication interne du social et du psychique vers un projet et un désir d'être (Sartre, 1960). Pour réfléchir sur l'apport de l'existentialisme sartrien dans le domaine de la recherche biographique et sa valeur heuristique dans la champ de l'orientation professionnelle, cette dièse expose d'abord la conception anthropologique qui lui sert de base et dans la suite es principaux axes qui caractérisent la méthode qu'il propose. Cette chemin nous a permit de comprendre qu'un processus biographique d'orientation professionnelles soutenu dans l'approche sartrienne se propose a aider la personne à dénaturaliser sa personnalité en comprenant son processus historique de façon à lui permettre saisir comment ce qu'elle est aujourd'hui est le résultat de son processus vécu et choisi à partir des certaines conditions socio-historiques réelles qui composent sa situation. Cette dénaturalisation suppose mettre en évidence le « sujet en situation », c'est-à-dire, sa préhistoire, sa protohistoire et sa personnalisation. Ce que les autres ont fait de lui, ce que les conditions socio-matérielles lui ont imposé comme possibles et aussi ce qui lui a réussi à faire de lui même, que nous permet comprendre le processus humain singulier en tant que totalisation. En ce sens un approche biographique soutenu dans les travaux de J-P Sartre permet de replacer la profession dans la dialectique entre constitution et personnalisation, Cela signifie que Ton considère le choix professionnel e tout son processus comme étant indissociable de la dialectique constitution-personnalisation comprise comme une totalisation toujours en coursThe goal of this research is to analyze the theory and method of the Existentialism of J. P. Sartre for the development of a biographical approach in the field of career guidance. We propose with this work to examine to what extent the approach sartreana prorposciona a biographical Research Advancement in order to help the person to lie as subject of their history vis-à-vis socio-historical conditions,, as well as in consideration of the role of the profession within the set of personality for the future. The biographical approach was built in the field of vocational guidance during the years 80. Their integration was characterised by the attempt to overcome the initial proposition, since the development of industrial capitalism, focused on the extent of human skills to find the right place for the subject in the world of work. (Guichad Huteau, 2007). Contributing to the construction of a new perspective to the field, the biographical approach inuagurada by G. Francequin (2004) seeks to integrate the personal history of subject to the professional choice, considering the determinants of mental and social situation. In this sense, it is mainly from the Clinical Sociology and particularly the perspective developed by Vincent de Gaulejac, that Francequin is the theoretical and methodological bases for the development of a perspective biografica in op
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Zilio, Federico. "The Problems of Consciousness and its Relationship with the World: An Investigation between Philosophy and Neuroscience". Doctoral thesis, Università degli studi di Padova, 2019. http://hdl.handle.net/11577/3424671.
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The main subject of this dissertation is the relationship of consciousness with the world. Consciousness is extremely familiar and mysterious at the same time, and it is considered one of the most complex phenomena to describe and explain. Recently, cognitive science and neuroscience have assumed a significant role in the search for the fundamental structures of consciousness, investigating the neuronal basis that allows the emergence of our experience. For this reason, the present work is not only aimed at philosophical and phenomenological analysis but also at the latest results of neuroscience on the relationship between consciousness and brain.
The first chapter outlines the main topics of contemporary consciousness studies (first-, second-, third-person perspective, the nature of qualia, phenomenal contents, the hard problem and the meta-problem of consciousness, etc.). After presenting a provisional model for the phenomenological (Sartre) and logical (Kripke) structure of consciousness, represented by intentionality, phenomenality and self-awareness (Chapter 2), I will critically discuss reductive approaches that are influential both in neuroscience and in philosophy of mind. Some of them support the possibility to conceptually and ontologically reduce experience to brain activity (neuro-centrism; Chapter 3), while others perform the hypostatization of numerous mental states within the mind/brain (mento-centrism; Chapter 4).
In this regard, it is possible to identify a common paradigm, that is, the distinction between reality and appearance that occurred especially during modern philosophy (in particular Descartes) and after the modern scientific revolution (in particular Galilei). This has led to the reduction of experience to a mind- or brain-related quality/property, as we can see nowadays (Chapter 4). Given the perspectival, multifaceted structure of experience and following the analysis of several non-reductive approaches, I will argue for an ontologically and epistemologically pluralist account of consciousness, that it can be developed only through an interdisciplinary approach, by philosophy, phenomenology and neuroscience together (Chapter 5).
This will allow me to address the issue of consciousness from the so-called non-reductive neurophilosophical approach, through which I will analyse the way we experience the world from both a phenomenological and a neuroscientific perspective. Supported by Sartre's phenomenological analyses of consciousness in relation to world and body, I argue that experience is not given without the embodied-being-in-the-world condition, a condition that will then be connected to the neuroscientific concept of environment-body-brain alignment (adapted from Northoff’s world-brain relation), that is, a necessary predisposition for the maintenance of consciousness (Chapter 6).
In conclusion, the concept of consciousness-in-the-world will be tested through neurophilosophical experiments regarding the Locked-in syndrome and the dreaming state, suggesting the need to reconsider consciousness not merely in terms of brain- or mind-relation, but intrinsically as world-related.
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黃齡萱. "The Compson Brothers as Poor Players: A Sartrean Approach to The Sound and the Fury". Thesis, 2001. http://ndltd.ncl.edu.tw/handle/88561743273449332831.
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碩士國立中正大學
外國語文研究所
89
This thesis is an attempt to find an answer for the philosophical and psychological questions concerning “reducto absurdum” in The Sound and the Fury through Sartre's philosophy and psychoanalysis (48). In the second chapter, I introduce Nietzsche’s idea of “God is dead” as the initiation of Sartre’s philosophy. For Sartre, experiencing “reducto absurdum ” is the universal condition of being human. The human condition is unchangeable, but our attitude toward it makes a difference — confronting “nothingness,” we can courageously face it or cowardly submit to it. This is Sartrean freedom — man is capable of denying and transcending his environment. However, the price of freedom is unending solitude and responsibility. Therefore, people escape freedom into bad faith because they are afraid of responsibilities. They abandon their freedom and subjectivity and are willing to live not as individuals but as only a part of a divine being. Therefore, people invent God or idolize their parents as God, which is the true meaning of the Oedipus complex. In the third chapter, I discuss the significance of family, or blood in Faulkner, since family plays an important role in The Sound and the Fury. The mother divides the family into the Bascombs and the Compsons. Her inadequacy as a mother results in the Compson brothers’ turning to Caddy as their surrogate mother. Their exaggerating words and outrageous gestures all aim at concealing their Oedipus complex in Sartre’s definition. They are pathetic figures who do not progress beyond childhood while Caddy is heroic from both Nietzschean and Sartrean perspectives because she recognizes her freedom and bears upon her shoulders the devastating outcome her choice has brought her.
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Kamakahi, Jeffrey J. "A socio-historical analysis of the crown-based health ensembles (CBHEs) in Hawaii : a Sartrean approach". Thesis, 1991. http://hdl.handle.net/10125/10294.
Texto completoLibros sobre el tema "Sartre's approach"
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Kirkpatrick, Kate. Sin is Dead, Long Live Sin! Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198811732.003.0009.
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Chapter 9 offers two concluding ‘provocations’: one on wretchedness without God, the other on wretchedness with God. The first brings Sartre into dialogue with Marilyn McCord Adams’s work ‘God because of Evil’, arguing that Sartre’s account lends credence to her view that optimism is not warranted if one takes a robust realist approach to evil. Read as a phenomenologist of fallenness, Sartre may serve the apologetic purpose of making options ‘live’, in William James’s language; or, to use the phrase of Stephen Mulhall, to ‘hold open the possibility of taking religious points of view seriously’. The second provocation—on the question of wretchedness with God—suggests that Sartre can be read ‘for edification’ to help us see our failures in love. The book concludes that reading Sartre in this light can help redress ‘damaging cultural amnesia’ about religious commitment, offering an account of sin that cultivates humility, love, and mercy.
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Poellner, Peter. Value in Modernity. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192849731.001.0001.
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This book identifies a historical paradigm in ethics that has been largely ignored in more recent philosophy. The author calls this paradigm existential modernism and discusses its central claims through detailed examination of the thought of four of its main exponents: Friedrich Nietzsche, Max Scheler, Jean-Paul Sartre, and Robert Musil. In the case of Nietzsche and Sartre, he offers novel interpretations, reconstructing lines of thought in their work that have usually been neglected. Scheler’s subtle phenomenological version of affective value intuitionism is a crucial influence on Sartre’s existentialism, but has so far enjoyed virtually no reception in an anglophone context at all. In the case of Musil, while his thought on emotions and moods in The Man without Qualities has begun to receive some philosophical recognition in recent years, the significance of the philosophical core of this seminal work has so far also not been fully appreciated. In this new interpretation, what we find in the existential modernists is an approach in ethical philosophy that combines a qualified form of affective value intuitionism and a kind of ethical perfectionism. A version of this approach that has much to recommend it is reconstructed.
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Vincini, Stefano y Shaun Gallagher. The Phenomenology of Egoic and Nonegoic Consciousness. Editado por Kirk Warren Brown y Mark R. Leary. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199328079.013.3.
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Whether consciousness involves an ego is a thorny and complicated question in phenomenology. This chapter defines pure phenomenology and the peculiar way in which the problem of the ego is framed in this approach, then discusses three different approaches to the issue. First, Husserl’s egological account of consciousness is sketched in connection with his analysis of attention. Second, Sartre’s non-egological arguments are examined in detail. There is reason to ask whether his critique successfully applies to the Husserlian conception. Third, Gurwitsch’s non-egological view is considered. It is not clear that Gurwitsch’s non-egological theory of attention can account for the distinction between activity and passivity in consciousness. The chapter then shifts to contemporary debates about the self. The notion of the minimal embodied prereflective self is presented and opposed to alternative views. The chapter highlights several rich and complex questions concerning the ego and the self raised in the phenomenological literature.
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Jansen, Julia. Imagination De-Naturalized. Editado por Dan Zahavi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.013.33.
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Many of the common assumptions regarding the role imagination plays in phenomenology reflect misunderstandings regarding the nature of phenomenological research. This chapter starts by clarifying some of these misunderstandings. It then presents Husserl’s groundbreaking investigations and considers the most important contribution he made to phenomenological research on the imagination: his “de-naturalization” of the imagination. The chapter then details some of the ways in which Sartre and Merleau-Ponty depart from Husserl’s approach. It gives an account of how both build upon Husserl’s earlier work and also reject some of its tenets. Able here to present only a few facets of the rich history of phenomenological treatments of the imagination, the chapter singles out Sartre and Merleau-Ponty as the two most well-known contributors after Husserl. Both significantly advanced phenomenological research on the imagination and widened its role. Their new impulses changed the trajectory of that history and aided its diversification.
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Zahavi, Dan. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199684830.003.0001.
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How should one assess Husserl’s legacy? One possibility is to study the influence he has exerted on the development of twentieth-century philosophy. That the influence has been immense can hardly be disputed. This is not to say, of course, that everybody agreed with him; but the fact that subsequent phenomenologists, including Heidegger, Ingarden, Schutz, Fink, Sartre, Merleau-Ponty, Levinas, Gadamer, Ricœur, Derrida, Henry, and Marion, as well as leading theorists from a whole range of other traditions, including hermeneutics, critical theory, deconstruction, and post-structuralism, felt a need to react and respond to Husserl’s project and program testifies to his importance. We can, however, contrast this more backward-looking approach with a more forward-looking appraisal of Husserl’s legacy, one that basically asks the following question: ‘What are the future prospects of Husserlian phenomenology?’ Or to put it differently, ‘Does Husserlian phenomenology remain relevant for philosophy in the twenty-first century?’ These are, of course, huge questions, and there are again different ways one might go about trying to answer them....
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Davis, Colin. Traces of War. Liverpool University Press, 2018. http://dx.doi.org/10.5949/liverpool/9781786940421.001.0001.
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The legacy of the Second World War remains unsettled; no consensus has been achieved about its meaning and its lasting impact. This is pre-eminently the case in France, where the experience of defeat and occupation created the grounds for a deeply ambiguous mixture of resistance and collaboration, pride and humiliation, heroism and abjection, which writers and politicians have been trying to disentangle ever since. This book develops a theoretical approach which draws on trauma studies and hermeneutics; and it then focuses on some of the intellectuals who lived through the war and on how their experience and troubled memories of it continue to echo through their later writing, even and especially when it is not the explicit topic. This was an astonishing generation of writers who would go on to play a pivotal role on a global scale in post-war aesthetic and philosophical endeavours. The book proposes close readings of works by some of the most brilliant amongst them: Jean-Paul Sartre, Simone de Beauvoir, Albert Camus, Charlotte Delbo, Paul Ricoeur, Emmanuel Levinas, Louis Althusser, Jorge Semprun, Elie Wiesel, and Sarah Kofman.
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Ameriks, Karl. Kantian Subjects. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198841852.001.0001.
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The first half of this book concerns issues directly related to a few key Kant texts and recent discussions of them. The Critical philosophy’s conception of subjectivity is the main focus, with special attention given to the features of freedom, autonomy, law, necessity, final ends, an overall human vocation, intentionality, and idealism. The second half contains essays on post-Kantian figures, with an emphasis on Hegel, Schelling, and Hölderlin and their role in introducing a fruitful ‘historical turn’ in philosophical methodology as well as a new conception of being a subject understanding itself as living a period of ‘late modernity.’ This period is still devoted to enlightenment ideals while recognizing limitations in the eighteenth century scientific and political developments that preoccupied Kant. Two major strands of post-Kantian philosophy along this line are distinguished: the more systematic approach of the classical works of German Idealism, and the mixed methodology of the Early Romantics, who also composed their main works in the context of Jena and the highly popular interpretation of Kant that was offered there by Reinhold. Highlights of the first part of the book include new close readings of Kant’s Groundwork and its relation to later thinkers such as Sartre, Murdoch, O’Neill, Prauss, and Brandom. The second part develops a post-Kantian philosophy of history, as outlined by Novalis and Schlegel, and connects this with a close reading of a number of texts by Hölderlin, who is argued to be the most Kantian and philosophically the most satisfying of the post-Kantians.
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Cavalletti, Andrea y Daniel Heller-Roazen. Vertigo. Traducido por Max Matukhin. Fordham University Press, 2022. http://dx.doi.org/10.5422/fordham/9780823298037.001.0001.
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Everyone knows what acrophobia is, and many suffer from it. Before Freud, the so-called “sciences of the mind” reserved a place of honor for vertigo in the domain of mental pathologies, attributing to it that destabilizing and intoxicating element—both attractive and repulsive—without which consciousness itself was inconceivable. Some went so far as to induce it in patients via the use of threatening rotational therapies. In a less cruel, albeit no less radical way, vertigo also staked its claim in the domain of philosophy over the course of the last two centuries. If Montaigne and Pascal could still consider it a perturbation of reason and a trick of the imagination that had to be subdued, subsequent thinkers stopped considering it an imaginative instability to be overcome in order to recognize it as part of reason’s workings: identity manifests itself as tottering, kinetic and, indeed, vertiginous. The critique of the paradigm of consciousness and of its presumed stability proceeds, with varying approaches and outcomes, via the thought of Husserl and Heidegger, as well as Sartre, Merleau-Ponty, Levinas, Jankélévitch, and Robert Klein. This book sets their theoretical articulations side by side with Hitchcock’s famous thriller Vertigo, a drama of identity and its abysses, whose contemplative rhythm was admired by Truffaut. The brilliant, never before attempted combination of a dolly and a zoom, which re-creates the effect of falling, describes that double movement of “pushing away and bringing closer” that is the habitual condition of the subject and of intersubjectivity.
Capítulos de libros sobre el tema "Sartre's approach"
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Howells, Christina. "Sartre’s Existentialist Biographies: Search for a Method". En Mapping Lives. British Academy, 2004. http://dx.doi.org/10.5871/bacad/9780197263181.003.0016.
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This chapter discusses Jean Sartre's approach to writing biographies. As a biographer, Sartre embraces the paradox of an attempted, yet always impossible, totalization of the fragmentary, and acknowledges the extent to which he is implicated in the story he tells. His biographical purpose is innovatory compared to the norms of French biography in the twentieth century. Sartre's approach is epistemological, critical, and political rather than literary. His method involves historical and psychological interpretation. Although Sartre's biographies are not consistent in format and approach, they nevertheless are all examples of existentialist psychoanalysis and of the progressive–regressive method. In all cases, he is concerned to conceive human life as a totality rather than as a collection of disparate data, and to interpret attitudes, events, and projects as part of the chosen destiny rather than as accidental phenomenon. In this sense, all the biographies form part of Sartre's epistemological enquiry into the relations between man and nature, and his ethical exploration of nature and of freedom.
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Kinkead-Weekes, Mark. "Writing Lives Forwards: A Case for Strictly Chronological Biography". En Mapping Lives. British Academy, 2004. http://dx.doi.org/10.5871/bacad/9780197263181.003.0014.
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There could be different ways of writing biographies, just as there are different kinds of novels. Modern biographers who are sensitive to the trends in fiction and criticism may avoid the chronological approach, as it is often seen as old-fashioned. They may prefer a more subtle kind of structuring; for instance, Hermione Lee, who wrote Virginia Woolf's life, argued that there are several ways in which a ‘Life’ may begin apart from the start of the subject's birth. Likewise, Jean Sartre asserted the need to use an inverted chronology wherein regression should come first before progress can be properly grounded. This chapter discusses the chronological biography and, in particular, strict chronological biography. First, it examines D.H. Lawrence's biography, which is arranged and structured chronologically, and considers two biographies that are arranged in innovatory ways: Sartre's biography of Flaubert and Lee's narrative of Virginia Woolf. While Sartre and Lee's methods were interesting, the chronological approach, however old-fashioned, has positive aspects: it allows miming of the reader of how a life may have felt to live; throws emphasis on the experience of the biographee rather than commentary of the biographer; allows the reader to watch the life as it unfolds rather than having its significance anticipated; and delays verdicts until there has been sufficient exploration of the process and development.
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Peter, France. "Introduction". En Mapping Lives. British Academy, 2004. http://dx.doi.org/10.5871/bacad/9780197263181.003.0001.
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Jean Sartre's fictional hero Roquentin believes that one cannot seriously take the task of writing one's life. For him, biography is an impossibility, a work of ‘pure imagination’ subjected to the biases of the writer and devoid of resemblance to the subject. In the early days, biographies served as testimony to the greatness a person. They served as models from which people could emulate the exemplary individual. Then, the essential thing was to tell a story based on external facts and on psychological plausibility. However, in the age of Rousseau's Confessions, it was argued that biographies were accounts of inner truths, and that self-revelation was only achieved by the person himself: ‘No man can write a man's life but himself’. Even in the days when new methods of understanding the life of a man were increasingly becoming available, biographies were often seen as suspect enterprises. They were often seen as approaches that obscure the proper comprehension of the literary process and as illusions of profound knowledge of the inner truth, when in fact biographers continue to approach biographies with misgivings. In spite of all the criticisms against biographies, they have remained of great interest. They reach out to a broad public as a literature in its own right and have played a vital role in the history of European culture. Biographies have served as an inspiration, as a celebration of the great personages of the nation, as an insight to the gender roles of the society, and so on.
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Gaukroger, Stephen y Knox Peden. "5. Philosophy in wartime". En French Philosophy: A Very Short Introduction, 58–77. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780198829171.003.0005.
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In the early twentieth century, German philosophers like Husserl founded theories of phenomenology. ‘Philosophy in wartime: phenomenology and existentialism’ looks at initial adopters in France, some of whom were then quickly gripped by existentialism and structuralism through translations of Heidegger. The leading lights of mid-twentieth-century philosophy—Jean-Paul Sartre, Simone de Beauvoir, and Maurice Merleau-Ponty—explored our place in the world. To what extent are humans the product of traditions and socio-cultural practices? In the 1960s, philosophy moved towards approaches to political, social, and scientific problems that challenged the popular humanism of Sartre’s doctrines.
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Golob, Sacha. "Self-Awareness and the “I” in the Phenomenological Tradition". En The Self, 267–86. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190087265.003.0013.
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The Phenomenological tradition is defined by its attempt to rethink the self and self-awareness. This chapter provides an overview of some of the fundamental developments within that tradition running from Husserl, Heidegger, Sartre and Merleau-Ponty to later writers such as Henry. I begin by sketching the key features: its relationship to naturalistic and transcendental approaches, the centrality of the first person perspective, and the hierarchical model which is central to Phenomenology’s vision of experience. I next introduce the specifics of Phenomenology’s picture of self-awareness, positioning it between the spectatorial model found in Brentano and a Kantian intellectualism. I then turn to some key innovations: Sartre’s notion of non-positional self-consciousness, Heidegger on the links between the self and the social, and finally Merleau-Ponty’s conception of embodiment.
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Boyle, Matthew. "The Reflectivist Approach". En Transparency and Reflection, 64–78. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780199926299.003.0004.
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Abstract In this chapter, the author argues that only a “reflectivist” account of transparency can meet the conditions identified in the previous chapter, and that one can find the materials for constructing such an account in some neglected ideas of Jean-Paul Sartre. On the resulting, Sartre-inspired approach to the Problem of Transparency, one’s entitlement to treat questions about one’s own mental states as transparent to questions about the non-mental world depends on the presence, in one’s first-order awareness of the non-mental world, of a form of implicit or “nonpositional” self-awareness, whose presence enables one to make explicit psychological self-ascriptions through mere reflection. The author shows how such nonpositional self-awareness is present in first-order intention, perception, and belief, and gives a preliminary account of how reflection can transform nonpositional self-awareness into explicit, “positional” self-knowledge.
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Mui, Constance L. "A Feminist-Sartrean Approach to Understanding Rape Trauma". En Sartre Today, 153–65. Berghahn Books, 2005. http://dx.doi.org/10.2307/j.ctv287sf51.13.
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"Sartre on Human Nature: Humanness, Transhumanism and Performance-Enhancement". En Phenomenological Approaches to Sport, 55–68. Routledge, 2013. http://dx.doi.org/10.4324/9780203723395-7.
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French, John D. "Afterword". En Lula and His Politics of Cunning, 377–84. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469655765.003.0020.
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This chapter argues in favor of a biographical pivot in the mainstream of history as a professional practice that had repudiated the “great man” approach of Thomas Carlyle rejected by novelist Leo Tolstoy. It argues that a move towards social history—reflecting the influence of Marxism—would be enriched by adopting a biographical approach proposed by philosopher Jean Paul Sartre in the 1950s.
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Lee, Sander H. "Notions of Selflessness in Sartrean Existentialism and Theravadin Buddhism". En The Paideia Archive: Twentieth World Congress of Philosophy, 134–41. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199836627.
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In this essay I examine the relationship between Sartre's phenomenological description of the "self" as expressed in his early work (especially Being and Nothingness) and elements to be found in some approaches to Buddhism. The vast enormity of this task will be obvious to anyone who is aware of the numerous schools and traditions through which the religion of Buddhism has manifested itself. In order to be brief, I have decided to select specific aspects of what is commonly called the Theravadin tradition as being representative of Buddhist philosophy. By choosing to look primarily at the Theravadin tradition, I am by necessity ignoring a vast number of other Buddhist approaches. However, in my view, the Theravadin sect presents a consistent Buddhist philosophy which is representative of many of the major trends within Buddhism.
Actas de conferencias sobre el tema "Sartre's approach"
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Vonková, Erika. "Zamyšlení nad „subjektivitou robotů“". En 100 let R. U. R. Brno: Masaryk University Press, 2020. http://dx.doi.org/10.5817/cz.muni.p210-9688-2020-9.
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In the fi rst part of the text, the author presents the reasons that in the future will make one create robots that will be endowed with subjectivity. In the second part the author selects a phenomenological approach from the possible philosophical approaches to the creation of robot subjectivity. She gradually presents her construction of robot subjectivity from a perspective inspired by Husserl, Heidegger and Sartre. At the end of the text, the author demonstrates that an approach inspired by Husserl and Heidegger would lead to the creation of a non -free, human -dependent robot. On the contrary, an approach inspired by Sartre would lead to the creation of a free robot.