The Absolute Freedom of Saudi Being and Nothingness: 蛻變：生命存在與昇華的實相（國際英文版：卷五）

Table of Contents

Table of Contents

Preface

Part 1: Existence and Nothingness

Section 1: Background and Origin of Scharthe's Thought

Section 2: Overview

(1) Criticism of Husserl's Phenomenology

(2) Critique of Hegel's Dialectic

(3) Critique of Heidegger's Theory of Existence

Section 3: Exploration of the scope and main idea of the pursuit and research

1. Absolute - the view of uniqueness

2. Relativity - There is no "absolute reference system

3. A form of thinking that reflects the nature of things

4. Relative rhetorical devices of language

Section 4: The truth, the purest, most consistent with the actual truth

1. Truth that is unique in nature

2. Truths that are opposed to each other in nature

3. The quality of arbitrariness

4. Relative truth is knowledge

Section 5: The position based on which problems and issues are analyzed or criticized

Part 2: Existence and Nothingness works ideas

Section 1: Phenomenological Monism Replaces Philosophical Dualism

(1) Being-for-itself and "being in itself

(2) Emptiness and self-deception

(3) The Phenomenology of Three-Dimensional Time

(4) Human existence and freedom

Section 2: Introduction.

(1) The concept of phenomenon.

(2) Apparent ontology.

(3) The Phenomenon of Ontology and the Divide of Being

Section 3: The Presence of the Self and Perception before Reflection

(1) Consciousness must be aware of something.

(2) Existence of the perceived object

(3) The collapse of traditional beliefs and the passion that man is useless

(4) I love the anxiety that cannot be satisfied by clinging

Section 4: Ontological Proof

1. Connotation of Ontology

2. Unitarianism and Pluralism

3. Materialism and idealism

4. 'being in itself'

Section 5: Philosophical irrationalism that explores the meaning of human existence

01. Definition

02. Existence before essence

03. absurdity

Section 6: What Existentialism Wants to Achieve. (1) Confrontation

(1) Confrontation with essentialism, holistic philosophy, and static metaphysics.

(2) Kant's a priori turn

Section 7: The actual existence of freedom as

01. Existence in oneself

02. Being for oneself

03. Consciousness and Nothingness

04. The way of existence of in oneself and "for oneself

Part 3: The structure of Sartre's theory of existence.

Volume 1: 'Nothingness', an analysis of 'self-deception'; an argument for nothingness, and an incisive analysis of self-deception.

Section 1: Nihilism in Philosophy

Section 2: The Concept of Essentialism

Section 3: What is the nature of consciousness?

Section 4: Consciousness, subconsciousness or unconsciousness.

Section 5: Consciousness from the Objective Material World

Volume 2: Being-for-itself, Time-"Holism

Section 1: The innovative view of the argument being-for-itself.

Section 2: The Existential Implications of Schart's Existentialist Philosophy

Section 3: Sartre discusses being-for-itself from three levels

Section 4: Hegel's Self-possession and Self-existence

Section 5: Sartre's being-for-itself and "being in itself

Section 6: Being and Time

Section 7: Possible causes of errors in logical thinking.

Volume 3: the relationship with others, the idea of co-presence.

Section 1: Relationship with Others

Section 2: Objective reality and formal reality.

Section 3: Influence on future generations

Section 4: The whole universe is reality

Section 5: Obstacles to Egoism

Section 6: Shame and Shame

Section 7: Relationships with "Others

Section 8: The idea of co-existence.

Volume 4: Possession, Acts and Existence, the relationship between 'acts of being' and 'freedom'.

Section 1: Possession, Acts and Being

Section 2: The relationship between being-for-itself and "freedom

Section 3: The Comparison of Sartre and Descartes in Freedom

Conclusion: A metaphysical conclusion is drawn on the relationship between Self-being and Self-activity.

1. The main philosophical thinking of Saudi Existentialism

2. A metaphysical conclusion to the whole book.

References

Preface

Existential philosophical thinking is a study of universal and fundamental problems, including the doctrines of existence, knowledge, value, reason, mind, and language, but it is a doctrine that is closest to the actual state of human existence.

It starts from the logical conclusion of human beings' knowledge, experience, facts, laws, cognition, and traditional hypotheses about natural and social phenomena.

It starts from the most abstract concept, but lands on the perception, emotion, and rationality hardened by human's daily life experience. It is irrational logical thinking, yet it has a system and an argument. It is summarized from actual verification or deduced from concepts.

According to Heidegger, the greatest mistake in the development of philosophy is that people forget the question of the existence of life itself. Why is there such a doubt?

When we go to a hypermarket and park our car, we see a whole lot of cars parked in the parking lot. Don't we say every day that there is a long list of shopping carts, that there is something here on shelf A, that there is something on shelf B, that there is something hanging on the shelf, that there is something piled up in the open area of miscellaneous goods?

However, we often use this is, this in, this there, that is, the English BE, the French ETRE, the German SEIN, but it is used by us as a The German SEIN is used as a preposition to indicate what something is.

It is often overlooked that something must exist before it can be something. In Heidegger's view, being and is are abstract, universal ideas, concepts that serve to specify the domain or class of entities, events, or relationships that are self-evident. Therefore, people do not want to pay attention to it anymore.

The concern for the form of thought that directly reflects the nature of things is what something is. That is, the concern for the nature of things. When we say this is a piece of paper, we are concerned with what the paper is, not what is is. This is where the distinction between ontology and existentialism comes into play.

In the case of ontology, any object of knowledge must have its own definite essence, and once these essences are lost, the object ceases to be itself. Therefore, all theories that fail to give an essential account of the object of knowledge are invalid.

Existentialism, on the other hand, says that there is no such thing as a fixed, unchanging, innate essence, but only existence. It is only existence that gives rise to the possibility of the nature of things.

The nature is a possibility, and it is existence that makes the possibility of the nature a reality. So, in the most explicit words of the Saudis, existence précède l'essence (existence precedes essence).

But here the word existence has changed. The original French text of Schartre's famous book Being and Nothingness is l'Etre et le Néant, and this être is the supreme universality that we have described above.

But it is impossible to talk about being without being, without having any being. If we talk about existence, we must talk about it together with something that exists, that is, with the existent.

There are many different kinds of beings in the world, but there is only one kind of being that can comprehend existence and inquire into existence, and that is man. Only man can do something about his own existence. Animals and plants exist, but it is impossible to do something about this existence.

It is only because man does something with his being that man is man. Thus être, the most empty universal, becomes at once the most concrete being, the human reality. être becomes existence.

They make an entity or substance what it is, and it necessarily exists; without it, it loses its identity.

So existentialism existentialisme is also known as actualism. This existence, which Sartre calls existence prior to essence, is existence, which directly defines human reality.

Sartre's main philosophical work is etre e neant (Being and Nothingness). What Schatt calls neant is not unreal, inscrutable, or completely absent, but is somewhat like what Buddhism calls 'emptiness', which is non-absence and non-existence, not complete absence.

In Buddhism, it is called naughty emptiness. In fact, 'emptiness' is the ideas, culture, morals, customs, arts, institutions and behaviors that have been passed down from generation to generation, from history to history.

It has an invisible influence and control on people's social behavior. The 'ontology', as religious philosophy is customarily called, is the ontology of things (Ontology) without knowledge.

This difficult and paradoxical concept is the result of generations of leading thinkers who have revealed the meaning, role, and influence of things on human beings by reflecting the characteristics and connections of objective things in the human mind and by appreciating the hardening of daily life experiences.

In a broad sense, cognition includes all cognitive activities of human beings, that is, the collective name of mental phenomena such as perception, memory, thought, imagination, and the understanding and production of language, which becomes phenomenon (phenomenon), that is, color world, or what Schatt calls existence (etre).

Part 1: Existence and Nothingness

Most of the ideas of Saudi philosophy come from Husserl and Heidegger. The emptiness of Heidegger's Sein und Zeit (Being and Time) is very similar to Buddhist thinking, and is analyzed in comparison with Taoism in Book 6 of The True Meaning of the Metamorphosis of Life.

It is not surprising that many Saudi ideas are analogous to Buddhist ideas, given the influence of Heidegger on Saudi Arabia.

In fact, it is clear from this that Heidegger and Scharthe had quietly incorporated Zen philosophy into existentialism after a turbulent period, when the Second World War was in full swing in 1943.

In the midst of the massive tragedy of the war, millions of innocent women, children, and elderly were subjected to sudden and unfortunate disasters and changes, and from time to time they were confronted with the sadness and joy of boundaries.

The inevitable choice between life and death, the long experience of fear, anxiety, loneliness, and absurdity, and the unexpected experience of the meaning of life's existence, have led to a different and deeper understanding.

Although the people of this period had the high technology of the times and the baptism of the industrial revolution, they were confronted with their own lives. But while they felt speechless in the face of the existence of their own lives, they also discovered with amazement that they had a spiritual dimension.

With the loss of the spiritual territory of religion, which provides solace to the soul, man has almost become a fragmented 'being'.

It is in this paradoxical context that Schart's Being and Nothingness takes shape.

Section 1: Background and Origin of Scharthe's Thought

Jean-Paul Sartre, as a contemporary French existentialist, is not only a philosopher, but also a literary and political activist. Sartre was a philosopher, a literary scholar, and a political activist, all of whom were of great importance in the fields of philosophy, literature, and politics.

In terms of his spiritual legacy, the best known are his literary works and certain important philosophical writings.

Among his literary works, the most famous are La Nausee; Nausea (1938) and Le Mur; Wall (1939), both published in 1938, and his philosophical work, Being and Nothingness, published in 1943.

His literary and philosophical writings are not the product of a deep contemplation disconnected from society; rather, they are a body of thought that emerged from the documentation of significant events and facts of the past, in particular, from the contextual developments of the time.

From 1918 to 1978, when Existentialism was born and died with the waves, it has been closely related to the changes in the social situation of the country during the whole sixty-year period.

Simply put, existentialism emerged out of the unprecedented catastrophe of World War I, the scourge of war that brought great disaster to mankind, the global economic panic between 1929 and 1939, the shadow of the Great Recession, and the formation of a financial system that produced a crisis.

The crisis in the formation of the financial system was spread in the aftermath of the unprecedented massacre of mankind caused by the Second World War and its horrific atmosphere.

In World War I, more than 70 million people fought in the war, almost 9 million were killed, more than 20 million were wounded, almost 4 million were disabled for life, and more than 10 million civilians died of starvation and disease as a result of the war.

World War II had a profound impact on human beings, and the bloody killings and huge damage caused by the war have been reflected in all aspects of human social life for a long time after the war. World War II caused the death of 50 million people worldwide, more than any other war in history.

Among the worst civilian casualties in history were the Nazi German massacres of Jews and other Eastern European races, the Japanese massacres of countless Chinese and Korean civilians, and the Allied bombings of civilian targets in Germany and Japan at the end of the war.

This war was also the first war in which the number of civilian deaths greatly exceeded the number of combatant deaths. This was the price of war, leaving countless people displaced and suffering from its consequences.

Families were destroyed, relatives were displaced, and countless people died. In the face of the suffering caused by such a catastrophe, the social diagnosis and treatment itself was completely unable to provide a cure for itself.

Moreover, the alienation left behind after the war has subsided has exacerbated the social conflicts. While suffering from mental and physical pain and material deprivation, people also saw the moral degradation of society, the distrust of people and the lack of encouragement and sponsorship from each other.

Under such historical conditions, some people are bound to lose trust in their own lives, in the life that exists in itself, and feel a complete loss of confidence in the value of life.

Some people do not trust others, and even feel that they hate and exclude others, and only believe that they are reliable; some people feel a complete loss of confidence in group human activities and living together, and have to use a certain way or a certain way to solve their own problems.

Some people feel that their life experience is unrealistic and unpredictable, that there are no rules and regulations, that they may be destroyed or extinguished at any time; and so on, with unexplained worries and anxieties.

All these negative human emotions are the raw material of existential thought, and they are also the nutrients for the creation and development of existentialism.

Of course, in Schart's literary works, one can feel the absurdity, uncertainty, anxiety, and helplessness of Schart's writing about the existence of human life itself.

The Wall, a short story published in 1937, is a collection of five short stories: Le Mur (The Wall), La Chambre (The Room), L'Intimé (The Intimacy), and L'Intimacy (The Wall). L'Intimité, Erostrate, and L'Enfance d'un chef (The childhood of a leader).

Among them, The Wall was first published in August 1937 in the Nouvelle Revue française; the French writer and Nobel Prize winner Gide considered it a masterpiece.

The theme of the novel is a bit like Victor Hugo's The Last Day of a Condemned Man, but The Wall is the last night of three condemned men. It has also been suggested that The Wall is similar in structure to the second part of Camus' The Stranger.

Both of them are about death row inmates facing death, remembering the past, and thinking about the illusion and untrustworthiness of the world.

Camus also rated The Wall very highly, even more highly than Schartre's better-known work Vomit.

(1936-1939) The Wall is set during the Spanish Civil War, when three men who were to be executed at dawn by Franco's Spanish Phalangists were waiting to die.

This setting shows that the story is based on the real political situation. In the story, the protagonist (narrator), Pablo, is the only one who has a chance of survival among three people trapped in the basement of a hospital waiting to die.

Before he is shot, a Phalangist officer tells him that he can trade the death of another man for his own life if he gives up a revolutionary, the location of his friend.

Pablo did not give up his friend, not because he thought that the morality among friends, the revolutionary cause, needed his friend more, i.e., noble ideals such as being more important than one's own life.

Rather, he thought that no one's life was more important than another person's life, so he did not give up his friends. However, in the last moments before the shooting, he wanted to play a joke with fate.

He told the officer that his friend was hiding in a cemetery. When the other two men were taken out to be shot at dawn, death did not come to Pablo as expected.

When his friend learned of Pablo's arrest, he moved to a new location, which happened to be the cemetery. Pablo never intended to give up his friend, but by chance, his joke became a reality.

When Pablo learned the truth, he cried with laughter in the garden where the survivors had gathered. Set in the Second World War, this is the story of Ibbieta, who is forced by the fascists to give up his comrade Ramon Gris. Pablo chooses death and refuses to confess.

But after making a false confession in an attempt to trick the enemy, it turns out to be true by chance, and Gris is sacrificed. Finally, he laughs at the absurdity of the world.

Obviously, in this work, Sartre points out the uncertainty and absurdity of human existence, because there is no rational reason for a person's survival or death.

All order, rules, and principles have disappeared for people in the midst of war; a wave of uncertainty of life ensues.

Therefore, it is clear and easy to see or feel that Saudi literature is always written with the goal of depicting the human condition in its situation.

Section 2: Overview

Schart's concern for the situations (mostly unfavorable) in which people find themselves in their lives or in their work is also present in his works that analyze and reflect on fundamental questions about life, knowledge, and values.

In particular, his famous work, Being and Nothingness, published in 1943, is a complete philosophical system of existentialism.

In Being and Nothingness, Scharthe launched a pro-existentialist study of the universe, principles and principles of life, covering such topics as consciousness, cognition, social philosophy, self-deception, the existence of nothingness, Freudian psychoanalysis, and free will.

As a prisoner of war from 1940 to 1941, Schart read Heidegger's Being and Time, which uses Husserl's phenomenological approach to examine ontology.

Schat returned his philosophical exploration to his understanding of the book, not only understanding Being and Time, but also being able to see things from Heidegger's point of view, being able to understand the important content of Being and Time, and agreeing with him in some parts.

Thus, he follows the theme of his novel, that the existence of man is only an absurd existence, because he feels that he is in a chaotic order that is completely devoid of a causal world, very different from the ordinary natural world.

Man's existence is only an absurd existence because he does not know what his fate will be in the next moment. Man's real existence is only the ability to live freely every minute and every second, whether he is in good times or bad.

For the future, there is no hope to support me now; for the past, there is no sign to tell me that my past is continuing.

The real existence of man is only in the present, in the moment. Nothing (culture, education, religion, etc.) can guarantee my existence, only I can determine my own existence.

Although the existentialist philosophy of Scharthe was influenced by the objective historical conditions of the time. However, the formation of a philosophical system was often influenced by some European and American philosophers who preceded Scharthe.

In the contents of Schart's Being and Nothingness, as read in prison, Heidegger begins Being and Time by saying that Western philosophy has forgotten being for too long. In fact, what Western philosophy has forgotten even longer and more deeply is 'nothingness'.

It is no wonder that this question, which has been asked or answered for almost a year, has not received a relative response. That is, what was the positive assessment of 'nothingness' in Western philosophy before existentialism? No specialized studies in the West seem to have seen the opposite in the Eastern tradition.

The most important significance of Schart's Being and Nothingness for Western philosophy is that it reverses the absence of positive evaluation of nothingness in Western philosophy before existentialism, and considers the experience and lessons from the quenching of past life experiences, from which the value and understanding of the existence of the self and the meaning of true life existence are summarized.

(1) Criticism of Husserl's Phenomenology

Existence is not some kind of metaphysical discussion of things that exist. Philosophers usually divide existence into two categories: the external things in the human mind, such as all things in nature and the human body; and the inner world of human beings, such as joy, anger, sorrow, desire, emotion, belief, memory, and so on.

In other words, I can go beyond the cup to its existence and ask questions such as does the cup exist, but I cannot jump from cup-phenomenon to existence-phenomenon and ask questions such as does existence exist.

It is because the widely existing existence of phenomenon can reveal that there are entities that exist, or phenomena of existence that are explicit and not abstract and general, and can reveal that there are entities that exist, or phenomena of existence that are explicit and not abstract and general.

It can point out or elucidate the nature of things that are not easy to see, the cup that exists; but it cannot restore things to their original condition or shape as the cup that exists, which lacks another widely pre-existing phenomenal existence to reveal it.

As long as it is a fact that can be observed and observed, it must be supported by an existence that goes beyond the fact that can be observed and observed: whether it is consciousness, language, or the concrete reality and condition that exists in front of us, there is a richer existence than the cup exists.

Therefore, it is possible to explain, speak and prove the existence of the Cup by using one's own words, texts or other symbols to explain known facts and principles and principles. Unfortunately, Saud only speaks of two kinds of existence, and does not go any further to concretize them.

This is not to say that the present is a special manifestation; nor is it to say that existence is the essence hidden behind the phenomenon. Rather, it means that existence is beyond human awareness and is the basis of awareness.

This is what Schart is calling self-existence. This existence is neither passive nor dynamic, for it is all about the act or the instrument that allows man to interpret known facts and principles and principles with his own words, texts, or other symbols.

If this existence is dynamic, the end, the means, based on the subject, the subject must exist first; if this existence is passive, as an object, it should exist first. Then, this existence is not affirmative or negative, it is just it, it only exists.

(2) Critique of Hegel's Dialectic

The Lesser Logic is the work that best represents Hegel's mature system of logic and marks the pinnacle of classical German philosophy.

In the Lesser Logic, pure 'being' and pure 'nothing' are regarded as the same point of view, both of which are purely general and unimaginable, and have no content at all.

Schart's Being and Nothingness unifies this contradiction, the issue of positive and negative, in a higher sphere. However, Hegel repeats Spinoza's words.

All stipulations are negations. Nothingness, then, still follows existence in the logic of rational thought: it can be negated only if it exists first.

Hegel considers it unimportant and intentionally omits or ignores it. Nothingness is the impracticality and inscrutability of an object, and to say that this cup does not exist is simply to say that the cup does not exist in the present moment, in the immediate fact and condition that the cup exists.

Hegel also relies on negation to realize the contradiction between one form of energy and another, but he believes that the original and unique nature of existence is to transcend to the essence. The ability to think, to judge, to reason, etc., is based on regulations, and remains beyond the metamorphosis of these regulations.

Then, in a normal state of thinking, in order to obtain the desired result, a person has the confidence and courage to face the present situation calmly, and quickly and comprehensively understand the reality to analyze a variety of feasible solutions, and then judge the best solution, and implement it effectively.

Why can't existence be defined as revealing the inner feelings of thoughts, feelings, life experiences, etc.? And how can the ability to think, judge, and reason metamorphose beyond the self, so that it can continue to reflect the dialectical development of objective things through concepts, judgment, and reasoning, i.e., the reflection of objective dialectics?

Thus, Schartre changed the order of Hegel's original statement: all negation is stipulation. Nothingness can only function by contrast with existence, and nothingness is only the surface of existence. One can add to Schart's explanation of each other.

Negation is the pointing out or elucidation of the nature of things that are not easily seen, of other possibilities, not the cutting off of connections before and after, in order to point out or elucidate new possibilities of the nature of things that are not easily seen.

If we say nothing exists, it is still a state of existence. Whether it is a pure, bright or unreal thing, or a holographic photograph, illusion and deception can only be established based on reality.

In the process of cognition, people reflect the process of reality through concepts, judgments, and reasoning in a form of expression that is closer and more accurate than the ancient metaphysics and Adorno's understanding of negation in modern social-critical theory.

(3) Critique of Heidegger's Theory of Existence

In Being and Time, Heidegger uses various human beings with physical existence, or explicit, rather than abstract, generalized emotions, to establish an intellectual mastery of nothingness, indirectly or invisibly, to correct Hegel's error that

Nothingness is its own impractical, inscrutable vagueness, supported and constrained by human transcendence. For example, it describes the relationship between two things, such as God and the world, animals and plants, the cognizer and the cognized, etc., where one exceeds the other or is external to the other.

It also implies that there is a discontinuity, or a gap, between these two things. Nevertheless, there is a way to get from the one to the other, and this transition is either in the physical or in the cognitive sense.

The transcendence of the so-called nothingness is the opposite of immanence (the latter emphasizes staying within, or residing above), but in fact the two are also complementary. For example, God is transcendent, above the world, the highest being and the ultimate cause.

Yet He is also immanent, for He is also within the world through participation and causality. Thus, the transcendence of 'nothingness' is a fundamental concept in theological and religious discussions of God, as well as in philosophical discussions of knowledge and existence.

Schart pointed out that for Heidegger: any stipulation is transcendent. Heidegger says that man is here and in the world, but precisely other and out of the world: He reveals himself to himself from the other side of the world, and he looks back at himself from this horizon to restore his inner being.

It is only Heidegger who says that man is a temporal being of long standing. Next, Scharthe argues his own view of things or problems from the perspective of Being and Nothingness.

The infinite nature of existence leads to the fact that man is always separated from the other parts or the whole, the subject, as he sees himself. It is not the movement that precedes the world, nor the world that precedes the movement, but it is the transcendence of the self over the whole of what exists, what could exist, that constitutes the world, in a broad sense, the whole, all, everything.

This transcendence is the very negation of existence-virtualization. As a philosophical meaning, it is the ultimate form of skepticism. The idea that the world, life (especially human beings), exists without objective meaning, purpose, or comprehensible truth.

Rather than being one's publicly stated position, it is a contradictory opinion. For example, Dadaists claim that the Dada movement is not an art movement but an anti-art movement.

Sometimes they took parts of other works and pieced them together, much like found poetry, and in this way they undercut the meaning and definition of art.

At other times, Dadaists were concerned with aesthetic trends in order to avoid them, trying to make their work unintentionally and aesthetically valuable.

There is also deconstructionism, which is dissatisfied with thousands of years of Western philosophical thought, challenging the traditional unquestionable philosophical beliefs and denouncing the Western metaphysical tradition since Plato.

The punk movement, which began in England as a musical rebellion, was a resistance to existing forms of popular music, including progressive rock and heavy metal.

But the message is the same; it is subversive, rebellious, and anarchistic. It draws on themes such as confronting social problems, the oppression of the lower classes, and so on.

Punk culture is a message to society, which means that not everyone is well off, not everyone is the same. These movements are nihilistic in nature, and nihilism has been defined as a characteristic of the social dynamics of certain times.

Just as Busia called postmodernity a nihilistic era, some Christian theologians and authorities assert that modern and postmodern times are considered nihilistic by many critics because of their rejection of God.

Although postmodernism has been ridiculed by some as nihilism, it does not fit the nihilist formula in so far as nihilists tend toward defeatism.

The postmodernist philosopher seeks to find and celebrate the forces and causes of the diverse and unique human relationships he explores.

In ethics, the term nihilist or nihilism is used to refer to a person who completely rejects all authority, morality, and social convention, or who claims to do so.

Either by rejecting all established beliefs, or by extreme relativism or skepticism, the nihilist believes that those in control of power are ineffective and should be confronted. For the nihilist, the ultimate source of moral values is not culture or reason, but the individual himself.

Because skeptics do not have to draw any conclusions about the reality of moral concepts, they do not have to discuss the question of existential meaning and nothingness in the absence of knowable facts.

Although, in principle, postmodernism is considered to be a nihilistic philosophy, it is worth noting that nihilism accepts postmodernism's criticism. Nihilism is a claim to the truth of the universe, which postmodernism rejects.

It considers the nihilization of man and the world as something that arises under certain conditions or as a result of something that is beyond ordinary laws and common sense; as phenomenology calls 'suspension', putting in brackets concepts that have yet to be proved.

If Sartre had known that Skinner had used white rats as his subjects. The response of the lever became a tool for the white rat to operate in order to obtain food. A lever was installed at one end of the box, and there was a trough and a hose under the lever. When the lever is pressed, a food pill or a drop of water can appear in the trough.

When the white rat first entered the box, the activity rate is very high, occasionally pressed the lever, the food will automatically appear, the white rat can get and eat.

After repeatedly increasing the number of times, the white rat can learn the behavior of pressing the lever to get food. Later, when the rat is hungry, once it enters the box, it will take the initiative to press the lever to obtain food. This process is what Skinner calls operant constraint learning. He would say that what this proves is precisely that habit, learning, comes from accidental discovery.

But Hegel was correct when he said that spirit is a negative, not Hedger. Schart found that in the context of the nihilistic era described above, the spirit was formed as Heidegger's.

What characterized Hedegger was the use of an affirmative term that implied negation to describe his here and now. His transcendence, the conspiracy of the self beyond ......, instead of laying the foundation of nothingness, is constrained by nothingness within transcendence.

By treating nothingness as the counterpart of transcendence, he has in fact placed nothingness as transcendence into the original structure of transcendence.

Although separated by a century of time and space, Scharthe interrogates Hegel with a specific analysis through the exchange of ideas: "It is not enough to treat spirit as something indirect and negative; one should point out that negativity is the structure of spiritual existence. What should spirit be in order to make itself negative?

He also interrogates Heidegger through the exchange of ideas in time and space: If the denial of the existence of things or the truth of things, of their rationality, is the original structure of transcendence, then the ancient structure of human reality" is not enough.

Then what should the ancient, unexplored structure of human reality be if it is to be able to transcend the world? Heidegger's 'nothingness' is a return to existence beyond the world.

It can be pointed out for Sartre that this is actually like Hegel's dialectic, where the spirit completes the whole circle before returning to itself. However, Hedger's approach is neither necessary nor possible in a life where the phenomenon of this cup does not exist is always encountered.

According to Schart, negation originates from a particular transcendence, a transcendence towards another existence. This is not Hedger's indirectness, but the possible negation (non-substantiation) contained in the real, such as this cup does not exist.

Existence cannot be passive with respect to nothingness, because nothingness cannot act on existence, and it is impossible to pick up a cup with a hand of nothingness, thus claiming that Berkeley's existence is perceived is not valid.

Existence is active in relation to nothingness, but not, as the Stoics advocate, producing results without changing itself", because existence can transcend itself and create nothingness precisely because it is in a state of flux, of incomplete certainty.

This explains the incompatibility of the monism advocated by Schart, because, whether it is God, the Tao, the Absolute Spirit, or immortal matter, all of them, because of their complete sameness, cannot explain how they can generate consciousnesses that contradict their life existence, such as human beings or animals.

Nor can it be said that they are omnipotent and perfect. Nihilism is a kind of reverse monism with the same problem. For monism is the philosophical doctrine that there is only one origin of the world, a branch of ontology.

Materialistic monism affirms that the origin of the world is matter, while idealistic monism affirms that the origin of the world is spirit. Neutral monism holds that either matter or spirit is the only reality, the nature of what we perceive or know.

Therefore, in this existence of self-life, of being in itself, nothingness becomes a question that demands an answer or a solution.

The seriousness of the problematic state of affairs, enough to be studied and discussed, or yet to be resolved, implies not only a double nihilization, as Schartrecht says, but a threefold one: first, asking questions that demand answers beyond the real.

Secondly, by asking a question for an answer, the possibility of an answer to a question that has been predetermined to require an answer or an answer becomes available; moreover, the possibility of an answer is diversified. Moreover, the possibilities of answers are diverse enough to give rise to room for further study or discussion.

Thus, the world is not a mass of sameness, but an open diversity. This nothingness is what Descartes, after the Stoics, called freedom.

Schartre corrects Husserl: "Intentionality is not an object presenting a fullness to consciousness, but a nothingness. It is only when you ignore the context, the distance, and even the observer that you can see 'this is the cup'.

However, consciousness cannot assume a state without consciousness, because it requires a consciousness to be present as a witness to the existence of another consciousness.

This is based on the fact that consciousness exists, not nothingness. Therefore, consciousness cannot understand the problem of the origin and emergence of consciousness and even existence. Consciousness cannot put itself in a position of priority over existence and cannot say that existence is perceived.

This is what Chartres calls self-referential existence. Edison's achievement is not a matter of luck, but the result of his indefatigable, courageous and innovative self-existence.

Due to his family's poverty, Edison only received three months of elementary school education and began working on trains at the age of 12. Despite this, he still worked hard, hard self-learning.

As a teenager, he had a keen interest in natural science, not only mastering a wealth of knowledge in electricity and chemistry, but also enjoying conducting some small experiments in the car and at home. He Light.gif (2355 bytes) Problem child

Once, Nancy told him that the friction of fur could generate electricity, Edison was excited to catch two big cats and tied their tails together with copper wire to make their fur rub against each other, resulting in scratches all over.

What's worse, one day Edison finally asked how the gunpowder was made. The first thing that I did was to ask Edison how the gunpowder was made. Yes! The kind mother, Nancy, still could not bear to tell him, and as a result ...... Edison burned down most of the granary, and it was also Christmas Eve, it was really too bad.

As mentioned earlier, Edison really only had three months of schooling, if not because he thought he had a habit of asking questions, so that the school teacher was very angry, Nancy had to take him home and teach himself. She knew that Edison's love of the brain, good thinking approach to learning, is different from the traditional teaching.

Therefore, she let Edison use her own method to learn knowledge, while teaching him to read Shakespeare, the Bible, history books, etc. She also bought a book called natural science experiments, Edison was very fascinated by this book, the book of experiments all done. From that moment on, the boy's life was completely changed.

Therefore, in order to gain a sense of existence and to adapt to others, people have to operate and even believe in their own character settings (including the basic settings of the character: name, age, height, etc., as well as the background of birth, background settings of growth, etc.).

To put it simply, it is to create a complete character. In the second volume of Being and Nothingness, Schart refers to this as a kind of self-deception, a belief that already implies disbelief in the outcome.

Schatt calls this self-deception a feeling of optimism in the process and pessimism in the outcome, a man like Tantalus and Samson's donkey.

The punished Tantalus in ancient Greek mythology, when he was thirsty for water, the water would disappear; when he was hungry for fruit, the branches of the fruit tree would rise.

In the Bible, it is mentioned that Samson hung a carrot on the cart in order to make the donkey push the mill according to his will, and then put the cart with the carrot on it on the donkey's body, and the donkey, in order to eat the carrot, kept moving forward.

So the donkey kept moving forward, and the cart and the carrot moved forward at the same time as the donkey moved forward, and the donkey could never eat the carrot. The verse shows that there is always a shortage and a distance between desire and satisfaction, between object and subject.

What makes a subject a subject and what is related to it is man's knowledge of natural or social things, the meaning he gives to the object, and the spiritual content he transmits and communicates in the form of symbols.

All the spiritual contents that human beings communicate in the communication activities, including intention, meaning, intention, understanding, knowledge, value, concept, etc., are in the field of meaning. Therefore, from the society of consciousness, people and people or people and things, the reflection of a certain nature of connection, is the basic factor in human social life.

1. The meaning of the existence of nothingness

Meaning is the pursuit, hope, and understanding of human beings in the state of interaction and interconnection between social things, which is revealed through language, and under certain conditions, it also refers to the direction of judgment under the human prograde thinking.

Emotion is given to the meaning. The presence or absence of meaning is related to the degree of expression of human intentionality. The giving, giving, entrusting of emotions (major tasks, missions, etc.)

It is the meaning of the purpose, value, or importance of a thing or action, and the degree of relationship between the meaningful thing in the emotion is the meaning itself. The thing of meaning is the thing that has or has not the purpose, value, or importance of the thing or action.

The whole meaning of things is everything that has or has not the purpose, value, or importance of things or actions, and everything that has or has not the relational expression is the meaning of things themselves or the purpose, value, or importance of actions.

Everything that has or does not have a purpose, value or importance of things or actions has its own internal meaning to be manifested.

The basic meaning of the purpose, value or importance of a thing or action is that the relationship between something and nothing is achieved in the consciousness. The main meaning of there is and there is not is that there is and there is not refers to all things, meaning all, all, completely. As the consciousness changes, the meaning of there is and there is not also changes.

As long as the purpose, value, or importance of a thing or action is present in the consciousness, the concept of the relationship between existence and non-existence emerges, and there is meaning.

The purpose, value, or importance of a thing or action has a value of existence in itself, but no meaning exists.

The manifestation of this given emotion in the purpose, value or importance of a thing or behavior is the source of meaning, and the meaning of the purpose, value or importance of any thing or behavior is determined by human emotion.

The existence of the meaning of all things is related to the existence of human feelings, and the basic meaning of this existence is the meaning of existence.

Therefore, the existence of existence is itself the existence of meaning, and when there is no existence, meaning will not appear. Meaning itself is also a kind of emotional trust and empowerment.

It is something in the consciousness that does not really exist. When something exists in consciousness in the form of something and nothing, that is when the purpose, value or importance of the thing or action is achieved.

When a person expresses the purpose, value or importance of a thing or action in the form of having or not having, it is an expression of meaning.

The purpose, value, or importance of a thing or action varies with the subject's emotion. The purpose, value, or importance of a thing or action given by any subject only indicates the extent of the subject's emotion on the purpose, value, or importance of a thing or action.

The emptiness of the intentionality of the subject is the emptiness of the existence view of life, which exists in the life of the self.

It refers to the lack of desire to understand society, the lack of interest in anything, the lack of purpose, and the lack of knowledge or understanding of what one wants for the future.

In short, like to enclose themselves in a space, have no interest in anything, do nothing, only know to consume time, become a Buddhist nerd. It is precisely in this process that the meaning of Sisyphus rolling the boulder emerges, just as it does in the repetition of repetition.

2. The meaning of life existence

Thus, it is clear here that we can easily see or feel the influence of Husserl's phenomenology, Descartes' dualism, and Heidegger's existentialist perspective in Scharthe's book Being and Nothingness.

Of course, Scharthe eventually went far beyond them and formed a new system of his own. For Scharthe and Heidegger, the thinking on the foundational issues of philosophy shifted from the abstract realm of traditional philosophy, which focuses on transcending phenomena, to emphasizing the existence of human life itself and exploring the meaning of concrete life experiences and life existence.

Like Heidegger, Schartre does not think that a universal, fixed, eternal thing (God, entity) can explain human existence; nor does he think that a logical system such as that employed by Hegel can fully explain human thinking, historical events, and natural phenomena.

What can really explain human existence is not through an abstract system, but must be explored in the context of human existence in reality, and the state of human existence must be explained from the concrete experience of human beings.

All the abstract time, space, and scope of concrete experience without human consciousness itself are meaningless and undesirable.

The traditional philosophers' exploration of human existence does not return to the various problems of human existence, but stays in the abstract realm of detachment from concrete experience.

For Schart and Heidegger, the study of the universe and the principles and principles of life established by those traditional philosophers is like building a mansion that can only be seen but not lived in.

It has nothing to do with the real life of people. If one wants to explore the existence of human beings, one must start from the experience of concrete life experiences. In addition, Schart's analytical thinking, which explores and reflects on fundamental questions of life, knowledge, and values, was also influenced to a considerable extent by Husserl.

In his 1936 L'Imagination (Imagination; Imagination) and The Transcendence of the Self, his 1939 Esquisse d' une theorie des emotion (Outline of the Theory of Emotion; The Emotions) in 1939, L'Imagination, psychologie phenomenologique de l'imagination (1940), and Being and Nothingness (1943).

In Being and Nothingness, we can clearly see Husserl's imprint. In particular, his 700-page Being and Nothingness is based on Husserl's view of things or problems from a certain standpoint or perspective of consciousness when discussing human freedom.

There is a significant difference between Schart's existentialism and Husserl's phenomenology. However, in Being and Nothingness, Scharthe attempts to bring the two philosophies together.

The combination of these two holistic, fundamental and critical, inquisitive mindsets about the real world and man is not an accidental event in history, but rather because they are both deeply imprinted by the influence of Cartesian philosophy.

I think, I am" is the cornerstone or the starting point of all existentialist philosophical discourse, and this starting point is not only existential but also epistemological.

Furthermore, the study of universal, fundamental questions includes the fields of being, knowledge, value, reason, mind, and language.

Philosophy differs from other disciplines in that it has a unique way of thinking, such as a critical, often systematic approach, based on rational argumentation.

In everyday language, philosophy can be taken to mean the most fundamental beliefs, concepts, or attitudes of an individual or group, although this is not the definition here.

The philosophical focus of both phenomenology and existentialism is on the relationship between human beings and the world, and the existential-structure and foundations that support this relationship, as their research directions.

Thus, the study of consciousness and its absence in phenomenology has had a significant impact on the Saudi study of human existence in the world of life experience and experience.

For Saud, Husserl's theory of intentionality of consciousness proves that man is free to act, a person's knowledge of natural or social things, is the meaning that man gives to the object, the spiritual content that man transmits and communicates in the form of symbols.

All the spiritual contents that human beings communicate in their communication activities, including intentions, meanings, intentions, perceptions, knowledge, values, concepts, etc., are necessary for the thesis of meaningfulness.

Although in Saudi philosophy of existence, some people's knowledge of natural or social things is the meaning that people give to the things that are the target of their actions or thoughts.

These include intentions, meanings, intentions, perceptions, knowledge, values, concepts, and so on, all of which are inherited from ideas, cultures, morals, customs, arts, institutions, and ways of behavior that have been handed down from generation to generation and from history to history, in terms of basic issues of meaning, such as types of existence and issues of man and the world.

In the use of language, we can also see the historical inheritance, such as the Saudi borrowing of Hegel's self-denial of consciousness (although the interpretation is not exactly the same). However, the treatment of the problem is quite different from that of traditional philosophy.

In his book Being and Nothingness, Scharthe places the elusive 'nothingness' in the context of existence and encounter, turning the whole 'nothingness' into a kind of 'existence', while the impractical and elusive 'nothingness' is something different from the same kind of thing or from the same kind of encounter.

It is a reality that is different from the same kind of things or ordinary situations, and is constantly entering into other people's perceptions of natural or social things, and is the meaning that people give to things that are the target of their actions or thoughts.

It includes intention, meaning, intent, recognition, knowledge, value, concept, etc., all of which are included in the field of meaning, acting or changing other realities in an indirect or invisible way.

When someone is absent (i.e., nothing) and another person has an expectation of his or her presence (i.e., a mood of being), then the elusive nothingness arises, acting or changing in an indirect or invisible way.

The possibility of nothingness, which is unrealistic and inscrutable, to act or think about existence as a target, to act or change in an indirect or invisible way, lies in an individual's own anticipation.

Section 3: Exploration of the scope and main idea of the pursuit and research

Schart's philosophy of freedom was once popular in Western societies. This is because, for people who were in the cruel situation of many disasters and hardships at that time, the desire and need to transcend the barriers of the objective world and to realize the subject was the focus of their ardent expectation.

Therefore, the Saudi philosophy of freedom was born in such an environment of urgent need for autonomy. In other words, Saudi Arabia's philosophy of freedom carries the mission of the times to find an outlet for the existence of life, which means, in all sincerity, how to face the future and live with dignity.

However, it seems to be impossible to talk about freedom in an environment full of social constraints and to break through the bundle of restrictions wrapped in layers.

It is difficult for people who have lived through two world wars to say, with one eye open and one eye closed, that people are free to live and to decide their own future.

It is hard for them not to admit that they are living helplessly in the real world all the time, being moved and determined by the whole environment.

Surviving under the brutal war, staying alive, living safely, and having food and clothing is the greatest fortune, how can we admit that freedom of autonomy is possible?

Even in a peaceful and happy social environment, there is no denying that individual behavior is restricted to some degree by social matrix, let alone in the paradoxical time and space in which the Saudis live!

So, how does Saudi Arabia talk about human freedom? How does man free himself from objective limitations and determine his own future? In his La Transcendance de l'Ego; The Transcendence of the Ego (1936), L' Etre et le N' eant; Being and Nothingness, 1943) and L'Existentialism est un humanisme; Existentialism, 1946, all address the question of freedom demanding answers or replies.

However, Scharthe's philosophy of freedom is not a superficial meaning of known facts and principles and principles that can be explained by ordinary people in their own words, texts or other symbols. In his book Being and Nothingness, Scharthe refers to human freedom as freedom without any conditions and without any restrictions. Therefore, Scharthe's philosophy of freedom refers to the philosophy of absolute freedom. We cannot help but ask, what is absolute freedom?

Since the relationship between various things in the world is just one of the three relationships, it is very important to understand and grasp the absolute, relative, and arbitrary nature of the existence of the life of the self, and to observe the awareness of the cognition. In the cognitive process of human life experience and refinement, there are often insurmountable obstacles to the choice of boundaries in the purposeful activity of the object of action or thought, usually due to the conceptually deviant cognition that confuses the absolute, relative, and arbitrary.

Therefore, to clarify the relationship between these three levels, and to generalize the unique properties of similar things from their many properties on the basis of perceptual awareness, and to form the concept of linguistic words or intentional expressions, it is important to clarify and summarize the cognition of Schart's Being and Nothingness, including the cognition of being and existent, the cognition of existence and temporality, and..., to enhance the existence of self-life in the future. It is very important to clarify the cognitive efficiency of the cognitive awareness of the existence of the existence itself.

1. Absolute - the view of uniqueness

Absoluteness means that there is an absolute relationship between different things, which is pure and unconditional, and can exist independently of other things. In the process of human cognition, especially in the long cultural history of the Greek-Roman world (centered on the Mediterranean Sea, including a series of civilizations such as ancient Greece and ancient Rome), many absolute concepts and notions have been proposed, which is the inevitable result of human cognition under the way of thinking of metaphysics.

For example, ontology is an absolute concept that exists independently of all things, and nothing can affect or change ontology, while ontology can eternally and continuously replicate and extend itself, and thus derive the whole world. According to the ontological point of view, there is only the essence in the world, and everything else is only a symbol of the shape and phenomenon of the essence or a concrete manifestation of the essence's function in various aspects. The absolute nature of the ontology will further require a deeper cognition.

The cognition of the existence of one's own life existence is only the reflection and description of the functional role of the essence, i.e., the pursuit of cognition without any condition or restriction, which inevitably leads this cognition theory into the dilemma of cognitive enlightenment. Because the observation of absolute cognition requires that there be a distinction between correct and incorrect theories, human cognition should consist of a series of correct theories, or at least the development of theories should be a continuous process of constantly approaching a certain limit of correctness (truth).

Unfortunately, however, the process of human cognition in the pursuit of truth has shown that the various theories that have been generated in the past are neither correct nor convergent in their deviations. On the one hand, the existing specious theories cannot stand the test of time and space and will sooner or later be withdrawn from the stage of human cognition; on the other hand, the new theories cannot logically derive the correct thinking from the old ones because their logical foundations are different.

Another manifestation of the absolutization of perception is the requirement that no artificial elements such as hypotheses and axioms be used in the process of human perception. This is the point that positivism, in its opposition to and critique of metaphysics, emphasizes, going from the absolute structure to the other extreme, demanding the abolition of the structure of objective cognition. This is actually a computer, a modern electronic computing machine used for high-speed calculations, which can perform numerical calculations, logical calculations, and memory storage functions.

It is a modern, intelligent electronic device cognitive method that can run according to a program and automatically and at high speed process large amounts of data, i.e., all data are input into the computer without bias and the computer finds the interconnections (laws) completely objectively. The fatal weakness of this objective approach to cognition is that it must assume that the world is continuous and that the parts can represent the whole. This is because the information we can input and process is limited, while the information that exists in reality is infinite. Of course, this assumption is not allowed by the absolute nature of knowledge. Thus, the finiteness of the collected information and the infinity of the existence of reality make the absolute nature of objective cognition a dilemma that cannot be solved.

2. Relativity - There is no "absolute reference system

Relativity refers to the existence of a comparative relationship between two opposing things of different nature at the same time. The breadth and depth of objective knowledge is always limited by history and has an approximate and relative nature. Knowing the relative meaning of the development of things can prevent people from becoming rigid in their thinking, stagnant and unable to start and only understand the local, not the whole area.

3. A form of thinking that reflects the nature of things

Relativity means that there is a relative relationship between different things, and this relationship is both interactive and conditional, and the mutual relationship between various things will change with the change of environment and conditions. The rhetorical technique is called contrast, which is also called relative.

The use of a thing has two opposing nature at the same time relative, can be good and bad, good and evil, beautiful language ugly, this kind of opposition to highlight reveal, give people a deep impression and enlightenment. It is a form of free composition, which is not limited by the structure of the composition of the body and the composition of multiple parts, but by the comparison and contrast of various aspects of the form itself, such as size, density, emptiness, conspicuousness, shape, color and texture. Harmony is to seek similarity, while comparison and contrast are to seek difference.

White and black, cold and hot, dry and wet, and day and night in nature are all unified by comparison and contrast. The premise of comparison and contrast is that a thing must have two opposing properties at the same time, and that there is a comparative contrast in the conceptual parameters. For example, in our daily life, if someone is said to be tall, then the people around him must be shorter than him, or he is obviously taller compared to what you imagine to be his normal height.

This illustrates