Self-discovery through consciousness

In the essay, Sartre embarks on an introspective journey, delineating a tripartite process of self-discovery. First is ‘consciousness’, which embodies fundamental awareness of external entities. This consciousness is intimately associated with ‘non-consciousness’, which points to the external world perceived by consciousness. Sartre then delves into the concept of the ‘body’ as the self, stressing the intricate interplay between the conscious subject and the corporeal self.

Sartre distinguishes his position from traditional idealism by asserting that consciousness does not create the world’s reality; instead, it encounters and depends on the pre-existing world. For consciousness to be aware of an object, that object must exist prior to consciousness (later on, in his 1943 work Being and Nothingness, Sartre calls such objects ‘being-in-itself’). This perspective underscores the primacy of the world, which exists in and by itself and is apprehended and interpreted by consciousness.

Sartre argues that consciousness is inherently fused with self-consciousness. In the state of consciousness, one is not only aware of external objects but also turns inward to be conscious of itself. This ‘pre-reflective consciousness’, as Sartre calls it, lacks a personal ego and is characterised by an unadorned awareness of being conscious, distinct from passive objectified consciousness. Sartre reinterprets the traditional Cartesian maxim ‘I think, therefore I am’ to assert what, in essence, is, ‘There is consciousness, therefore I am’. This departure from Descartes is crucial in Sartre’s philosophy.

Overall, Sartre’s work accentuates the intricate interconnectedness among consciousness, the external world, and self-awareness, shedding light on the complex fabric of human existence.

The three levels of consciousness

Sartre’s examination of consciousness delineates three distinct levels. The first, termed ‘pre-reflective consciousness’, denotes fundamental awareness, constituting the essence of a conscious experience. The second level is ‘reflective consciousness’, signifying consciousness of objects in the external world. The third is ‘self-reflective consciousness’, where consciousness turns inward for self-scrutiny.

Sartre does not propose an inflexible and chronological succession for these levels; they coexist as elements of consciousness, revealing its multifaceted nature. During engaged actions in the world, the subjective self seems to evaporate, emphasising intentionality (consciousness as intended to something) over a discernible ego.

The ego, according to Sartre, is not an absolute or transcendental entity but a constitution within consciousness, subject to the same vulnerabilities as external objects. This idea of the ego challenges traditional notions of selfhood and underscores consciousness as the core element of the human entity.

Conclusion

In Sartre’s view, the ego is not privileged over external objects. Consciousness moulds the outer world, establishing a mutual relationship where experience and understanding of the world lead to contributing finally to self-identity (ego) through intentional actions.

– The essay has been authored by Biswarup Das, a researcher from Maynaguri, West Bengal, India.