Jean-Paul Sartre

"I am a man, Jupiter, and each man must invent his own path."

"You are a tiny little girl, Electra. Other little girls dreamed of being the richest or the most beautiful women of all. And you, fascinated by the horrid destiny of your people, you wished to become the most pained and the most criminal ... At your age, children still play with dolls and they play hopscotch. You, poor child, without toys or playmates, you played murder, because it is a game that one can play alone."

"In a world, man must create his own essence: it is in throwing himself into the world, suffering there, struggling there, that he gradually defines himself."

"Man cannot will unless he has first understood that he must count on no one but himself; that he is alone, abandoned on earth in the midst of his infinite responsibilities, without help, with no other aim than the one he sets himself, with no other destiny than the one he forges for himself on this earth."

"With despair, true optimism begins: the optimism of the man who expects nothing, who knows he has no rights and nothing coming to him, who rejoices in counting on himself alone and in acting alone for the good of all."

"...man first of all exists, encounters himself, surges up in the world – and defines himself afterwards."

"I will take it all: tongs, molten lead, prongs, garrotes, all that burns, all that tears, I want to truly suffer. Better one hundred bites, better the whip, vitriol, than this suffering in the head, this ghost of suffering which grazes and caresses and never hurts enough."

"Criminals together. We're in hell, my little friend, and there's never any mistake there. People are not damned for nothing."

"If we must absolutely mention this state of affairs, I suggest that we call ourselves "absent", that is more proper."

"Alors, c'est ça l'enfer. Je n'aurais jamais cru... vous vous rappelez: le soufre, le bûcher, le gril... ah! Quelle plaisanterie. Pas besoin de gril, l'enfer, c'est les autres."

"Your crystal? That's silly. Whom do you think you are fooling? Come on, everyone knows that I threw the baby out of the window. The crystal is shattered on earth, and I do not care. I am no longer anything but a skin, and my skin does not belong to you."

"It is better; heavier, crueler. The mouth you wear for hell."

"As for me, I am mean: that means that I need the suffering of others to exist. A flame. A flame in their hearts. When I am all alone, I am extinguished."

"You have stolen my face from me: you know it and I no longer do."

"Don't you feel the same way? When I cannot see myself, even though I touch myself, I wonder if I really exist."

"Ha! to forget. How childish! I feel you in my bones. Your silence screams in my ears. You may nail your mouth shut, you may cut out your tongue, can you keep yourself from existing? Will you stop your thoughts."

"On meurt toujours trop tôt - ou trop tard. Et cependant la vie est là, terminée : le trait est tiré, il faut faire la somme. Tu n'es rien d'autre que ta vie."

"We are in hell and I will have my turn!"

"If only you knew how little I care. Cowardly or not, as long as he is a good kisser."

"I think of death only with tranquility, as an end. I refuse to let death hamper life. Death must enter life only to define it."

"On est ce qu'on veut."

"Eh bien, continuons..."

"The anti‐Semite has chosen hate because hate is a faith; at the outset he has chosen to devaluate words and reasons. How entirely at ease he feels as a result. How futile and frivolous discussions about the rights of the Jew appear to him. He has placed himself on other ground from the beginning. If out of courtesy he consents for a moment to defend his point of view, he lends himself but does not give himself. He tries simply to project his intuitive certainty onto the plane of discourse. I mentioned awhile back some remarks by anti‐Semites, all of them absurd: "I hate Jews because they make servants insubordinate, because a Jewish furrier robbed me, etc." Never believe that anti‐ Semites are completely unaware of the absurdity of their replies. They know that their remarks are frivolous, open to challenge. But they are amusing themselves, for it is their adversary who is obliged to use words responsibly, since he believes in words. The anti‐Semites have the right to play. They even like to play with discourse for, by giving ridiculous reasons, they discredit the seriousness of their interlocutors. They delight in acting in bad faith, since they seek not to persuade by sound argument but to intimidate and disconcert. If you press them too closely, they will abruptly fall silent, loftily indicating by some phrase that the time for argument is past. It is not that they are afraid of being convinced. They fear only to appear ridiculous or to prejudice by their embarrassment their hope of winning over some third person to their side."

"The anti‐Semite understands nothing about modern society. He would be incapable of conceiving of a constructive plan; his action cannot reach the level of the methodical; it remains on the ground of passion. To a long‐term enterprise he prefers an explosion of rage analogous to the running amuck of the Malays. His intellectual activity is confined to interpretation; he seeks in historical events the signs of the presence of an evil power. Out of this spring those childish and elaborate fabrications which give him his resemblance to the extreme paranoiacs. In addition, anti‐Semitism channels evolutionary drives toward the destruction of certain men, not of institutions. An anti‐Semitic mob will consider it has done enough when it has massacred some Jews and burned a few synagogues. It represents, therefore, a safety valve for the owning classes, who encourage it and thus substitute for a dangerous hate against their regime a beneficent hate against particular people. Above all this naive dualism is eminently reassuring to he anti‐Semite himself. If all he has to do is to remove Evil, that means that the Good is already given. He has no need to seek it in anguish, to invent it, to scrutinize it patiently when he has found it, to prove it in action, to verify it by its consequences, or, finally, to shoulder the responsibilities of the moral choice he has made. It is not by chance that the great outbursts of anti‐Semitic rage conceal a basic optimism. The anti‐Semite has cast his lot for Evil so as not to have to cast his lot for Good. The more one is absorbed in fighting Evil, the less one is tempted to place the Good in question. One does not need to talk about it, yet it is always understood in the discourse of the anti‐Semite and it remains understood in his thought. When he has fulfilled his mission as holy destroyer, the Lost Paradise will reconstitute itself. For the moment so many tasks confront the anti‐Semite that he does not have time to think about it. He is in the breach, fighting, and each of his outbursts of rage is a pretext to avoid the anguished search for the Good."

"If the Jew did not exist, the anti-Semite would invent him."

"What do we mean by saying that existence precedes essence? We mean that man first of all exists, encounters himself, surges up in the world—and defines himself afterwards. If man as the existentialist see him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes of himself. Thus, there is no human nature, because there is no God to have a conception of it. Man simply is. Not that he is simply what he conceives himself to be, but he is what he wills, and as he conceives himself after already existing – as he wills to be after that leap towards existence. Man is nothing else but that which he makes of himself. That is the first principle of existentialism."

"First, what do we mean by anguish? The existentialist frankly states that man is in anguish. His meaning is as follows-When a man commits himself to anything, fully realizing that he is not only choosing what he will be, but is thereby at the same time a legislator deciding for the whole of mankind-in such a moment a man cannot escape from the sense of complete and profound responsibility."

"And when we speak of "abandonment" - a favorite word of Heidegger - we only mean to say that God does not exist and that it is necessary to draw the consequences of his absence to the end."

"Dostoevsky once wrote: "If God did not exist, everything would be permitted"; and that, for existentialism, is the starting point. Everything is indeed permitted if God does not exist, and man is in consequence forlorn, for he cannot find anything to depend upon either within or outside himself. He discovers forthwith, that he is without excuse."

"When Descartes said, "Conquer yourself rather than the world," what he meant was, at bottom, - the same - that we should act without hope. Marxists, to whom I have said thus have answered: "Your action is limited, obviously, by your death: but you can rely upon the help of others."

"Quietism is the attitude of people who say, "let others do what I cannot do." The doctrine I am presenting before you is precisely the opposite of this, since it declares that there is no reality except in action. It goes further, indeed, and adds, "Man is nothing else but what he purposes, he exists only in so far as he realizes himself, he is therefore nothing else but the sum of his actions, nothing else but what his life is." Hence we can well understand why some people are horrified by our teaching."

"Our aim is precisely to establish the human kingdom as a pattern of values in distinction from the material world. But the subjectivity which we thus postulate as the standard of truth is no narrowly individual subjectivism, for as we have demonstrated, it is not only one's own self that one discovers in the cogito, but those of others too. Contrary to the philosophy of Descartes, contrary to that of Kant, when we say "I think" we are attaining to ourselves in the presence of the other, and we are just as certain of the other as we are of ourselves. Thus the man who discovers himself directly in the cogito also discovers all the others, and discovers them as the condition of his own existence. He realizes that he can't be anything unless others recognize him as such. I cannot obtain any truth whatsoever about myself, except through the mediation of another. The other is indispensable to my existence, and equally so to any knowledge I can have of myself."

"A man who belongs to some communist or revolutionary society wills certain concrete ends, which imply the will to freedom, and that freedom is willed in community. We will freedom for freedom's sake, and in and through the particular circumstances. And in thus willing freedom, we discover that it depends entirely upon the freedom of others and that the freedom of others depends upon our own."

"We will freedom for freedom's sake, in and through particular circumstances. And in thus willing freedom, we discover that it depends entirely upon the freedom of others and that the freedom of others depends upon our own. Obviously, freedom as the definition of a man does not depend upon others, but as soon as there is a commitment, I am obliged to will the liberty of others at the same time as my own. I cannot make liberty my aim unless I make that of others equally my aim."

"Existentialism is nothing else but an attempt to draw the full conclusions from a consistently atheistic position. Its intention is not in the least that of plunging men into despair. And if by despair one means as the Christians do – any attitude of unbelief, the despair of the existentialists is something different. Existentialism is not atheist in the sense that it would exhaust itself in demonstrations of the non-existence of God. It declares, rather, that even if God existed that would make no difference from its point of view. Not that we believe God does exist, but we think that the real problem is not that of His existence; what man needs is to find himself again and to understand that nothing can save him from himself, not even a valid proof of the existence of God. In this sense existentialism is optimistic. It is a doctrine of action, and it is only by self-deception, by confining their own despair with ours that Christians can describe us as without hope."

"Life has no meaning a priori … It is up to you to give it a meaning, and value is nothing but the meaning that you choose."

"It is the good children, Madame, who make the most terrible revolutionaries. They say nothing, they do not hide under the table, they eat only one sweet at a time, but later on, they make Society pay dearly for it!"

"As for us, my little friend, we entered [the Communist Party] because we were tired of dying of hunger."

"I respect orders but I respect myself too and I do not obey foolish rules made especially to humiliate me."

"They made me take cod liver oil: that is the height of luxury: a medicine to make you hungry while the others, in the street, would have sold themselves for a beefsteak. I saw them passing my window with their signs: "Give me bread"."

"In any case, if you ever leave me with a handsome man, do not tell me that you trust me because, let me warn you: that is not what will prevent me from deceiving you, if I want to. On the contrary."

"Karsky: I met your father last week. Are you still interested in hearing how he is doing? Hugo: No. Karsky: It is very probable that you will be responsible for his death. Hugo: It is virtually certain that he is responsible for my life. We are even."

"Listen to me: a family man is never a real family man. An assassin is never entirely assassin. They play a role, you understand. While a dead man, he is really dead. To be or not to be, right?"

"It is the same thing: killing, dying, it is the same thing: one is just as alone in each. He is lucky, he will only die once. As for me, for ten days I have been killing him at every minute."

"I say a murder is abstract. You pull the trigger and after that you do not understand anything that happens."

"I was your luxury. For nineteen years I have been put in your man's world and was forbidden to touch anything and you made me think that all was going very well and that I did not have to worry about anything but putting flowers in vases. Why did you lie to me? Why did you keep me ignorant, if it was to admit to me one day that this world is cracking and that you are all powerless and to make me choose between a suicide and a murder?"

"Politics is a science. You can demonstrate that you are right and that others are wrong."

"I do not give a damn about the dead. They died for the [Communist] Party and the Party can decide what it wants. I practice a live man's politics, for the living."

"What do you want to do with the [Communist] Party? A racing stable? What good is it to sharpen a knife every day if you never use it for slicing? A party is never more than a means. There is only one objective: power."

"Intellectuals cannot be good revolutionaries; they are just good enough to be assassins."