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By Peter Caws

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WIL 25–6) Language and the products of language are, in other words, serious matters, and Sartre gives absolute priority to their intersection with the historical and political realities of the moment. Their importance lies partly in the fact that they constitute man as what he historically is in each moment. In this Sartre maintains a consistent attitude from What is Literature? to the Critique of Dialectical Reason, and it no doubt explains the absence of fiction in his later writing, since of all forms except poetry fiction lends itself most readily to the self-indulgence of the maker of sand-castles.

Why do you want to alter the way postage stamps are made rather than the way in which Jews are treated in an antisemitic country? (RW 170) What requires to be named at any given time is determined by history at that time; in 1946, the year from which these citations are taken, it is the need for liberty, the danger of violence—for responsibility will become culpability if ‘in fifty years it may be said of us: ‘They saw the greatest world catastrophe coming and they kept silent”’ (RW 186). The writer’s responsibility is not eternal and abstract, it is immediate and specific.

Then a single reality deserves to be called spontaneous: namely consciousness. For it, in effect, to exist and to be conscious of existing are one and the same. In other words, the great ontological law of consciousness is the following: the only mode of existence for a consciouness is to have the consciousness that it exists. (IN 125–6) Consciousness thus appears for Sartre as a presuppositionless, absolute given, to which the image appears—and it appears, not in the first instance as a thing, but precisely as an appearance.

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