Sartre’s Audience at the Club Maintenant Character Analysis

Many will be surprised by what l have to say here about humanism. We shall attempt to discover in what sense we understand it. In any case, let us begin by saying that what we mean by “existentialism” is a doctrine that makes human life possible and also affirms that every truth and every action imply an environment and a human subjectivity.

It makes me wonder if what they are really annoyed about is not its pessimism, but rather its optimism. For when all is said and done, could it be that what frightens them about the doctrine that I shall try to present to you here is that it offers man the possibility of individual choice?

The truth is that of all doctrines, this is the least scandalous and the most austere: it is strictly intended for specialists and philosophers.

Contrary to the philosophy of Descartes, or of Kant, when we say “I think,” we each attain ourselves in the presence of the other, and we are just as certain of the other as we are of ourselves. Therefore, the man who becomes aware of himself directly in the cogito also perceives all others, and he does so as the condition of his own existence. He realizes that he cannot be anything (in the sense in which we say someone is spiritual, or cruel, or jealous) unless others acknowledge him as such.

Historical situations vary; a man may be born a slave in a pagan society or a feudal lord or a member of the proletariat. What never varies is the necessity for him to be in the world, to work in it, to live out his life in it among others, and, eventually, to die in it. These limitations are neither subjective nor objective; rather they have an objective as well as a subjective dimension: objective, because they affect everyone and are evident everywhere; subjective because they are experienced and are meaningless if man does not experience them—that is to say, if man does not freely determine himself and his existence in relation to them. And, as diverse as man’s projects may be, at least none of them seem wholly foreign to me since each presents itself as an attempt to surpass such limitations, to postpone, deny, or come to terms with them.

If someone were to ask me: “What if I want to be in bad faith?” I would reply, “There is no reason why you should not be, but I declare that you are, and that a strictly consistent attitude alone demonstrates good faith.” What is more, I am able to bring a moral judgment to bear. When I affirm that freedom, under any concrete circumstance, can have no other aim than itself, and once a man realizes, in his state of abandonment, that it is he who imposes values, he can will but one thing: freedom as the foundation of all values.

That does not mean that he wills it in the abstract; it simply means that the ultimate significance of the actions of men of good faith is the quest of freedom in itself.

There is another meaning to the word “humanism.” It is basically this: man is always outside of himself, and it is in projecting and losing himself beyond himself that man is realized; and, on the other hand, it is in pursuing transcendent goals that he is able to exist. Since man is this transcendence, and grasps objects only in relation to such transcendence, he is himself the core and focus of this transcendence. The only universe that exists is the human one—the universe of human subjectivity.

Many will be surprised by what l have to say here about humanism. We shall attempt to discover in what sense we understand it. In any case, let us begin by saying that what we mean by “existentialism” is a doctrine that makes human life possible and also affirms that every truth and every action imply an environment and a human subjectivity.

It makes me wonder if what they are really annoyed about is not its pessimism, but rather its optimism. For when all is said and done, could it be that what frightens them about the doctrine that I shall try to present to you here is that it offers man the possibility of individual choice?

The truth is that of all doctrines, this is the least scandalous and the most austere: it is strictly intended for specialists and philosophers.

Contrary to the philosophy of Descartes, or of Kant, when we say “I think,” we each attain ourselves in the presence of the other, and we are just as certain of the other as we are of ourselves. Therefore, the man who becomes aware of himself directly in the cogito also perceives all others, and he does so as the condition of his own existence. He realizes that he cannot be anything (in the sense in which we say someone is spiritual, or cruel, or jealous) unless others acknowledge him as such.

Historical situations vary; a man may be born a slave in a pagan society or a feudal lord or a member of the proletariat. What never varies is the necessity for him to be in the world, to work in it, to live out his life in it among others, and, eventually, to die in it. These limitations are neither subjective nor objective; rather they have an objective as well as a subjective dimension: objective, because they affect everyone and are evident everywhere; subjective because they are experienced and are meaningless if man does not experience them—that is to say, if man does not freely determine himself and his existence in relation to them. And, as diverse as man’s projects may be, at least none of them seem wholly foreign to me since each presents itself as an attempt to surpass such limitations, to postpone, deny, or come to terms with them.

If someone were to ask me: “What if I want to be in bad faith?” I would reply, “There is no reason why you should not be, but I declare that you are, and that a strictly consistent attitude alone demonstrates good faith.” What is more, I am able to bring a moral judgment to bear. When I affirm that freedom, under any concrete circumstance, can have no other aim than itself, and once a man realizes, in his state of abandonment, that it is he who imposes values, he can will but one thing: freedom as the foundation of all values.

That does not mean that he wills it in the abstract; it simply means that the ultimate significance of the actions of men of good faith is the quest of freedom in itself.

There is another meaning to the word “humanism.” It is basically this: man is always outside of himself, and it is in projecting and losing himself beyond himself that man is realized; and, on the other hand, it is in pursuing transcendent goals that he is able to exist. Since man is this transcendence, and grasps objects only in relation to such transcendence, he is himself the core and focus of this transcendence. The only universe that exists is the human one—the universe of human subjectivity.