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Race, Religion, and Sartre's Being-For-Others a Major Qualifying Project Submitted to the Faculty of Worcester Polytechnic

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Race, Religion, and Sartre's Being-For-Others a Major Qualifying Project Submitted to the Faculty of Worcester Polytechnic Race, Religion, and Sartre’s Being-for-Others A Major Qualifying Project submitted to the Faculty of Worcester Polytechnic Institute in partial fulfillment of the requirements for the Degree in Bachelor of Science in Humanities and Arts, Concentration in Philosophy By Abdullah Hajjar 1 Abstract In this project, I explore the limitation of Jean-Paul Sartre’s concept of being-for-others and the accompanying intersubjective attitudes that we take in relation our being-for-others. Because the being-for-others for Blacks and Muslims is their negatively racialized bodies, Sartre’s intersubjective attitudes fail in the case of these two groups. This project criticizes Sartre’s intersubjective attitudes by examining the different strategies that Blacks and Muslims take in relation to their racialized being-for-others. 2 Acknowledgements I would like to thank Professor Jennifer McWeeny for advising me on this project. Her help during the previous months is greatly appreciated. Also, I would like to give special thanks to Professor John Sanbonmatsu for his comments on my MQP proposal and for his continued support. I also wish to thank all those who agreed to share their experiences of race and religion with me. In addition, I would like to thank WPI Department of Humanities and Arts and especially all the philosophy professors. 3 Table of Contents Abstract........................................................................................................................................... 1 Acknowledgements......................................................................................................................... 2 Table of Contents............................................................................................................................ 3 Introduction .....................................................................................................................................4 1. Sartre’s Description of Being-for-Others............................................................................ 7 2. Universal Objectification, Alienation, Shame, and Vulnerability.....................................13 3. Being-for-Others and Black Experience ......................................................................... 23 4. Visible and Invisible Bodies between Hate and Love.......................................................36 5. The Black Experience of Being-for-Others and Self-Hate................................................48 6. Black Collective Attitudes of Self-Love............................................................................65 7. Being-for-Others and Muslims..........................................................................................80 8. Muslim Racial Objectification and Alienation..................................................................83 9. The Muslim Experience of Being-for-Others and Self-Hate.............................................95 10. Muslim Collective Attitudes of Self-Love.......................................................................105 11. Being-for-Others between Blacks and Muslims..............................................................117 Conclusions.................................................................................................................................121 References....................................................................................................................................123 4 In Being and Nothingness, Jean-Paul Sartre introduces his descriptive study of being. To ​ ​ Sartre, being can only be understood through analyzing one’s subjective or phenomenological experience of consciousness. He divides this experience of the human consciousness into three terms: being-for-itself, being-in-itself, and being-for-others. Since Sartre is following Descartes’ metaphysical and epistemological conclusions, he begins with the individual’s existence in which being-for-itself is the original individuated consciousness. Being-for-itself is how this individuated consciousness experiences his or her being; it is my being-for-me. Being-for-itself is a description of how I exist in the world as a consciousness. While the for-itself is consciousness perceived from the perspective of the subject, the in-itself is consciousness as an object. Finally, being-for-others, which is the focus of my paper, is a description of the part of my being that is for others. In other words, it is the way in which the Other perceives me. Therefore, using this term, Sartre introduces the Other as a constitutive element of being/human consciousness, which is an improvement from earlier ontologies like Descartes’. We are beings who do not merely deal with being-in-itself, but we also deal with other subjects that reveal, solidify, and appropriate parts of our being. Sartre’s view of our being-for-others is limited since it does not accommodate the experiences of all humans. If we take one’s race into consideration, we discover the limitation of the Sartrean ontology. If one is Muslim or Black, for example, in a racist environment, he or she does not simply deal with other subjects; he or she deals with the environment at large, which is racist. The Other of the Black or Muslim is not simply the person in front of him or her. He or she deals with institutions, laws, media, and culture that are racist against him or her. Therefore, 5 Blacks and Muslims deal with a different kind of being-for-others that doesn’t hinge on the Other. Sartre introduces the body as central to the description of being-for-others. Sartre writes, “consciousness exists its body” (1956, 329). Consciousness and the body constitute each other. We can never imagine a consciousness without a body. Sartre follows Husserl in describing consciousness as exhibiting intentionality. Consciousness exhibits intentionally because it is directed toward other subjects and objects; it is always about something and is directed to those subjects/objects. It is always intending what it is not. Therefore, my body is an embodied intentionality in which it is always intending a certain bodily project. Moreover, the body is also an in-itself since it is an object in the world. Finally, it is for-others since it is how others see me. Thus, we can interchange the term being-for-others with body-for-others. The Other does not simply perceive me as an abstract being but as an objectified body. This last dimension of our bodies is also a cause of negative emotions. Sartre believes that we experience our being(/body)-for-others as a source of alienation, shame, fear, and vulnerability. For the Other’s look to be effective against me, I first need to be aware of that look. If someone were spying on me without announcing his or her presence, I would not experience the process of being looked at. Moreover, in addition to this universal experience of being looked at, my interpretation of the Other’s look adds another experience of objectification, alienation, and shame. Thus, I need to have an awareness of the norms that dictate which actions are shameful or not and in what context. Moreover, I need to make a judgment on whether or not the Other is following these norms. If I am seen drinking alcohol in an Islamic country, I am 6 more likely to interpret the Other’s look as causing shame to me, which may not be the case if I was in a Western country. Racism and Islamophobia are global phenomena, so Blacks and Muslims have a permanent negative experience of “the look.” First, they are hyper-aware of these discriminatory norms. Second, they assume that everyone is following these norms. For them, every encounter with the Other’s look carries a double objectification, alienation, and shame. In other words, aside from this universal experience of objectification, alienation, and shame, Blacks and Muslims experience additional objectification, alienation, and shame. Precisely, they experience their bodies-for-others as racialized in a way that carries with it a certain negative value. One can ​ ​ be racialized as white in a positive way. However, Blacks and Muslims experience racialization that is necessarily negative. On one hand, Blacks experience their bodies as Black bodies. Similarly, Muslims experience their bodies as Muslim bodies. Sartre believes that we are always in pursuit of getting rid of this negative experience of being-for-others. He presents the attitudes of love, masochism, indifference, desire, sadism, and hate as attitudes that we express in an attempt to regain control over our being-for-others. However, these attitudes are used by him to describe the relationship between raceless bodies that are not racialized or have not yet been racialized. Moreover, to Sartre, all of these attitudes end in failure since humans are fundamentally free. We always transcend our situation no matter what attitudes we are taking or our Other. Although these attitudes also fail in the case of Blacks and Muslims in their attempt to regain their being-for-others, the failure is due to their racialized bodies, which inhibit them from controlling their being-for-others. Muslims and Blacks experience their being-for-others as their race or religion. Therefore, they experience a racialized 7 objectification that renders the individualistic Sartrean attitudes ineffectual against this historicized and concrete experience of being-for-others. 1. Sartre’s Description of Being-for-Others Before describing the specific social dimension of Blacks and Muslims that makes their experience
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