(The penultimate volume of "Literati, Real People, and the Ultimate Song" is only a continuation of the previous volume of the Demon Hero Catalogue and the Starry Sky Catalogue; the last volume is the fourth part = the complete version;

The first book of his life is really Tu Tian Tu Yan Tu Tian Tu Crow; I swept in all the people in front of me from ancient and modern China and abroad; it can be regarded as a rebellion! Happy weekend! Chase time to go!)

She didn't want to understand the implication of what they said to her, and if they said to her, "I admire you so much," she removed the deep sexual meaning of the sentence and the person to whom she spoke seemed to her to be sincere and respectful, just as a table was round or square, and wallpaper was blue or gray. - Being and Nothingness

Another ensuing issue relates to the responsibility of human beings. While a person makes a choice, he also recommends his choice to others. He has the freedom to choose, and he is responsible for all the consequences.

One example is in a French family during World War II, where the father worked for the Germans, the eldest of the two sons died, and the younger son stayed with his mother.

The youngest son knows that he is very important to his mother and cannot leave her. But on the other hand, as a Frenchman, he wanted to go to England to join the French resistance, liberate his homeland and avenge his brother.

In this way, the youngest son is in a dilemma, he goes to ask Saudi Arabia, and the answer is that you choose for yourself, and you are responsible for it, regardless of the consequences.

In the later period, his thinking changed and he focused more on the macro level of society. It has also begun to be recognized that freedom itself is limited. It is also difficult to hold people accountable for their actions.

He tried to change Marx's philosophy and link Marx's philosophy with anthropology. In order to fully understand it, it is necessary to study Heidegger's analysis of "being" and Husserl's structural analysis of "intentionality".

As for the material world, he holds a vague but direct realist view. He was trained in German philosophy and was rather obscure in his writing. His philosophy is distinctly personal.

"Nothingness" is the fundamental quality of human consciousness as "being with oneself", when one is looking towards the future and projecting one's ideal self. He is no longer just who he is. At this time, he looks back at himself from his ideal state and denies himself in front of him.

To deny oneself is to nihilize oneself in front of oneself. But. The ideal by which people negate the present state has not yet been realized. So it's also a kind of nothingness. And so it goes. Life is completely empty. However, nothingness does not mean the denial of the meaning of life.

On the contrary, the Saudis believed. In this way, we can affirm the meaning of being human. For if man is only a fixed object, then he will be placed at the mercy of others, is this not the greatest denial of man?

Perhaps it would be more appropriate for us to use the word "lack" to explain the meaning of "nothingness." When there is an ideal in the human heart, and thus the various deficiencies of the status quo, he is in a state of "lack".

In the article "Existentialism is a Humanism", Saudi Arabia pointed out that human existence is to create oneself.

"Man exists first, encounters all kinds of encounters, the world is up and down, and then he limits himself. Because man has nothing at the beginning, and only later becomes something. ”

Existentialism is a Humanism

Therefore it doesn't matter what human nature is, because there is no God to create this concept, man exists naked. He is not what he imagines himself, but what he wants to be, and what he wants to be after he exists, which is what he intends after he leaps into existence, and man is nothing but self-molding.

To me, the others are like a thief who wants to steal my worldly realm, bring me into their orbit, become a being in themselves, an object or a thing.

Thus, I ceased to be a free subject, but a slave to others, degrading from a being of oneself to a being of oneself. How do I regain my freedom, my own subjectivity?

The only way to do this is to objectify others. If others were only objects, beings in themselves, then I would not be his objects.

Through my "seeing" (vision), I can shatter the world of others and remove the freedom of others. But this approach cannot always succeed, because the existence of others is an indissolvable fact, and others are not created by me, but encountered by me. Others stayed there, threatening me, ready to use his "look" as a counter-attack.

Eventually, interpersonal relationships become a cycle of mutual objectification; I affirm myself by objectifying others, and then others objectify me to affirm himself, and then I objectify others to affirm myself as such, and so on, when there is no time. Therefore, Saudi Arabia believes that interpersonal conflict and communication failure are inevitable results.

Man must not only dominate others as an object of things, but also dominate others as a free being (being of oneself). In other words, man has to occupy the other as a free being.

This is a great desire of man. We aim not only in the bodies of others (as our own bodies), but also in others.

For example, in the caressing behavior of love, what we "get" is not like "getting" after eating an apple, but we still have to caress and still expect to get something in the caressing behavior.

According to the Saudis, caressing is an act that we expect to be the same as others.

However, all of these purposes of "possessing others" will ultimately fail. Because these ends are contradictory in themselves.

In the relationship between people, each person has to dominate and possess others. But when everyone has to do this, one cannot but become the object of others at the same time, and be occupied by others. Therefore, the purpose of "possessing others" will ultimately fail.

In Saudi Arabia's writing, the situation of "you look at me, and I look at you" between people has a special philosophical significance.

Since a man feels uneasy when he finds himself being looked at by others, he becomes the object of others, possessed by others, so, in order to reaffirm himself, he looks back at the person who looks at him and retransforms that person into his object, and only then can he feel free again.

As a result, interpersonal relationships simply go back and forth between repression and repression by others. There is no real communication between people, everyone can't see each other, and they just struggle to achieve their own freedom in solitude.

Saud's philosophy of life discusses five situations faced by beings: 1. My position. 2 My past. 3 around me. 4 My death. 5 My neighbors.

Saud also uses the story of "slaves in chains" to illustrate the human condition (Being and Nothingness).

The slave in chains is free, and he can be determined to break the chains, which means that "the meaning of the chains itself is revealed according to the purpose he chooses", and he chooses to remain a slave, or he chooses to take the greatest risk and jump out of the slave status.

Of course, the slave will not be able to obtain the wealth and subsistence standards of his master, but these will not be the object of his schemes. He can only dream of having these riches, and his reality is that the world is revealed to him in a different way, so that he should face and solve different problems.

In particular, he had to fundamentally choose himself in the position of a slave, and thus give meaning to this "humble restraint".

For example, if he chooses to rebel, then the "slave status" is not an obstacle to this rebellion from the beginning, and it is only through rebellion that it can gain its meaning and accompanying adversity.

For the life of the revolt and the slave who died in the process of revolt is a free life, because the situation inspired by a free plot is full and concrete, because the urgent and first question of this life is: "Can I achieve my purpose?"

It is because of all this that the situation of the slave is not comparable with that of the master. Either of the two circumstances can in fact be meaningful only to the Being of Self in the situation, and from the free choice of the Self as its purpose.

Being for oneself is temporal, which means that he originally "had nothing" and that he "created himself." To persevere in a single free plan is not to never change that plan. On the contrary, we see that the projects I am engaged in can be constantly renewed. "Man is nothing but self-fashioning. (To be continued......)