O conflito da intersubjetividade na obra o ser e o nada

Abstract

Sartre approaches intersubjectivity, in his work Being and Nothingness (2014 [1943]), taking into consideration the perspective that man, described by him as human reality, relates to other men in a fundamentally conflictive way. We opt, following Sartre himself, to use in the Dissertation the term “human reality” in most of the times that we refer to man.2 Other times, depending on the context, we use the terms subject, subjectivity, being-for-itself (ontologically) or conscience, but each of the terms will be placed in due time and fully related to the context mentioned in the topic or chapter in which it will be approached. That said, as it appears, the conflictive way we talked about above, a result of the encounter between human realities, concentrates in the manner we encounter, fundamentally, the other, as constitutive of our being-in-the-world, and in the fact that this constitution reflects itself on the concrete world of our actions. This would imply, in any case, in the encounter between freedoms, in a constant process of transcendence of their original situations. The radicality of freedom would be in the core of the conflict. The question about how each human reality exists in the world, in the presence of the other, and how Sartre explains this constant tension, that follows the encounter, must accompany us as a guiding thread in the process of writing this Dissertation, since we strive to understand if this tension, in human relations, for Sartre, means isolation and dehumanization. We consider, first, that, Sartre addresses, above all, man as being-in-the-world, conscience understood as freedom; second, the encounter with the other as contingent; third, human actions as free and, consequently, as responsible, therefore ethical; and, fourth, that it is based on overcoming, that is, of transcendence of these contingencies, that it can be expected the accomplishment of humanism, as Sartre defends in Existencialism is a Humanism (2010 [1946]), his most famous lecture. In the final considerations, we will have a dialog with Franklin Leopoldo e Silva, presenting his analysis of the sartrean humanism, described by him as hard humanism.