The Concept of 'Bad Faith' in the Philosophy of Sartre

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The Concept of ‘Bad Faith’ in the Philosophy of Sartre

Jean-Paul Sartre was the French philosopher and a versatile thinker and writer. He is today known for two systematic and extraordinary works in the field of philosophy. Besides these two phenomenal works- ‘Being and Nothingness’ and ‘Critique of Dialectical Reason’- Sartre developed some shorter philosophical versions including; several screenplays, plays, and novels; essays on art and literary criticism; short stories; an autobiography; scores of journalistic and political writing; and original and distinctive biographies of different writers. In the post-World War Two period, Sartre is regarded as one of the most famous philosophers with a large audience across the world. Sartre
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This claim can be considered in Sartre’s comments on the actor and corresponding remarks on the problem of bad faith:
“The player’s technique….consists primarily in using this analogon for the imaginary emotion, which he must experience fictitiously. For feeling in the unreal is not failing to feel, but deliberately deceiving oneself about the meaning of what is being felt; indeed the player clings to the unacknowledged certainty that he is not Hamlet at the very moment when he is publicly manifesting himself as Hamlet and for the purposes of demonstration is obliged to convince himself that he is Hamlet” (Fisher, 2009). Sartre describes bad faith as the making of a person’s anguish overall his entire responsibility, his complete freedom of choice. This is generally achieved either by making any other person responsible for a specific choice of action, or by stating that we couldn’t have acted or chosen other than we did (Detmer, 1988). Sartre starts his discussion of bad faith by highlighting that it is, in fact, paradoxical. For deceiving myself, it is necessary for me to be aware of the truth and simultaneously not aware of it. For there is no ‘deception’ if I am just wrong, and tell myself a lie that I am completely aware is true, and there does not exist self-deception if I am aware of the truth, while maintaining for my personal benefit a clear knowledge of this truth, refute or reject it just for the purpose of deceiving
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