Sartre is both a thinker of freedom and a thinker of Sri-Lanka Phone Number Evil, which for him is, of course, a category that has historical, social, and political dimensions – Evil is also colonial or class exploitation, racism or sexism, and Sri-Lanka Phone Number oppression in all its forms–, but it also has ontological conditions: evil is constitutive of Being, and that's enough : one must learn to live with it, while rebelling all the time. It is not something, then, that we will get rid of by an act of Sri-Lanka Phone Number goodwill, by a disposition of the mere conscience nor even by revolution however radically transformative (and desirable) it may be.
Evil permeates everything: even – perhaps, in a sense, above Sri-Lanka Phone Number all – literature: in volume iii of the idiot of the family, we find this astonishing statement, applied to Flaubert: «The content of the work will thus be its form: it is a question of reproducing the World as if it were the work of freedom that had Sri-Lanka Phone Number given itself as its purpose to carry out Evil. radical"15. The content, in Flaubert ( especially in Flaubert, the so-called "formalist"), is immediately the form. And that absolute form, that Sri-Lanka Phone Number Abstract Universal, is Evil.
How is this to be understood? We have to deal with the Sri-Lanka Phone Number same thing. I always quote Sartre's Flaubert: «The Totality (to which, deep down, all literature aspires as an act of freedom) manifests itself naked and reveals in this final Sri-Lanka Phone Number instant that it is simply Nothingness radical Evil is not but an ethical designation of that other absolute norm, Beauty». The aspiration to total Beauty, the counterpart of Good without impurities, is the same thing as radical Evil, as Sri-Lanka Phone Number conceived by Genet or the first Goetz.
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