If one does not resign himself to suicide one slips easily into a more stable attitude than the shrill rejection of nihilism. . They then manifest existence as a happiness and the world as a source of joy. His whole behavior tends toward an elimination of their ends. If I were really everything there would be nothing beside me; the world would be empty.
But ambiguity is at the heart of his very attitude, for the independent man is still a man with his particular situation in the world, and what he defines as objective truth is the object of his own choice. Cortez and the conquistadors served God and the emperor by serving their own pleasure. It is obvious that this choice is very close to a genuinely moral attitude. It leads to struggle and oppression. Such a law imposes limits upon action and at the same time immediately gives it a content. And in this movement even the most outcast sometimes feel the joy of existing.
Even today in western countries, among women who have not had in their work an apprenticeship of freedom, there are still many who take shelter in the shadow of men; they adopt without discussion the opinions and values recognized by their husband or their lover, and that allows them to develop childish qualities which are forbidden to adults because they are based on a feeling of irresponsibility. For example, the man who gives himself to a cause which he knows to be lost chooses to merge the world with one of its aspects which carries within it the germ of its ruin, involving himself in this condemned universe and condemning himself with it. Not intending his freedom for men, the passionate man does not recognize them as freedoms either. Baudelaire felt a burning rancor in regard to the values of his childhood, but this rancor still involved some respect. He takes them for the divinities which they vainly try to be and whose appearance they like to borrow before his ingenuous eyes. Freedom is then revealed and he must decide upon his attitude in the face of it. But if he dishonestly refuses to recognize that this subjectivity necessarily transcends itself toward others, he will enclose himself in a false independence which will indeed be servitude.
He asserts it in relationship to other existences. The fact is that Nazism was in the service of petit bourgeois seriousness. It is easily understood why, of all the attitudes which are not genuine, the latter is the most widespread; because every man was first a child. He escapes the anguish of freedom only to fall into a state of preoccupation, of worry. He likes action for its own sake. That is why, as we have just seen, in order to get rid of his freedom, he is led to engage it positively.
His fault is believing that one can do something for oneself without others and even against them. Indeed, what he fears is that the shock of the unforeseen may remind him of the agonizing consciousness of himself. But whatever the joy of this liberation may be, it is not without great confusion that the adolescent finds himself cast into a world which is no longer ready-made, which has to be made; he is abandoned, unjustified, the prey of a freedom that is no longer chained up by anything. It was necessary for him that the universe which he rejected continue in order for him to detest it and scoff at it; it is the attitude of the demoniacal man as Jouhandeau has also described him: one stubbornly maintains the values of childhood, of a society, or of a Church in order to be able to trample upon them. He knows that nothing can ever happen through him; everything is already given; his acts engage nothing, not even himself. Since all of this is well known, I should like to make only a few remarks in this place.
They proclaim their scepticism in regard to recognized values. While waiting, he plays at being, at being a saint, a hero, a guttersnipe. He imagines that the accession to these values likewise permanently confers value upon himself. If a man prefers the land he has discovered to the possession of this land, a painting or a statue to their material presence, it is insofar as they appear to him as possibilities open to other men. The fact is that it is very rare for the infantile world to maintain itself beyond adolescence. He can become conscious of the real requirements of his own freedom, which can will itself only by destining itself to an open future, by seeking to extend itself by means of the freedom of others. It sets up a superior, universal, and timeless value, objective truth.
But real passion asserts the subjectivity of its involvement. This arrivisme is at the very antipodes of the spirit of adventure, because the zest for existence is then never experienced in its gratuity. But the serious man puts nothing into question. But one also considers the solitude in which this subjectivity encloses itself as injurious. When you search for files video, music, software, documents etc , you will always find high-quality zooskool deep inside simone files recently uploaded on DownloadJoy or other most popular shared hosts. But this will to negation is forever belying itself, for it manifests itself as a presence at the very moment that it displays itself.
It is not a matter of chance, but a dialectical necessity which leads the adventurer to be complacent regarding all regimes which defend the privilege of a class or a party, and more particularly authoritarian regimes and fascism. There is no choice so unfortunate that he cannot be saved. Man is defined as a wild flight. What is to be believed? He can do with impunity whatever he likes. And he remains at a distance; he is never fulfilled. Indifferent to the ends they set up for themselves, they were still more indifferent to the means of attaining them; they cared only for their pleasure or their glory. Subscribe on YouTube: --------------------------------------------------------------- Want more from The New York Times? It is the fanaticism of the Vigilantes of America who defend morality by means of lynchings.
We know such children who are caricatures of adults. Surrealism provides us with a historical and concrete example of different possible kinds of evolution. He can, if he likes, be recalcitrant, lazy; his whims and his faults concern only him. Whereas in the passionate man it is subjectivity which fails to fulfill itself genuinely. The individual will then find his joy in the very wrench which separates him from the being of which he makes himself a lack. Our goal is to provide top notch user experience for our visitors.