Sartre discusses three dimensions of the self and body:
1) One's consciousness is so closely connected to one's own body that there is no separation between inner and outer.
2) When observed by another, one can become objectified and experience having an outer aspect created by the other's view.
3) The other can come to know one in a way that creates an outwardness that escapes one's own freedom and discloses alienation from one's body.
These dimensions are illustrated through the distinctions between experiencing pain (internal), illness (external view), and disease (other's knowledge).
Sartre discusses three dimensions of the self and body:
1) One's consciousness is so closely connected to one's own body that there is no separation between inner and outer.
2) When observed by another, one can become objectified and experience having an outer aspect created by the other's view.
3) The other can come to know one in a way that creates an outwardness that escapes one's own freedom and discloses alienation from one's body.
These dimensions are illustrated through the distinctions between experiencing pain (internal), illness (external view), and disease (other's knowledge).
Sartre discusses three dimensions of the self and body:
1) One's consciousness is so closely connected to one's own body that there is no separation between inner and outer.
2) When observed by another, one can become objectified and experience having an outer aspect created by the other's view.
3) The other can come to know one in a way that creates an outwardness that escapes one's own freedom and discloses alienation from one's body.
These dimensions are illustrated through the distinctions between experiencing pain (internal), illness (external view), and disease (other's knowledge).
point of view on the world. In fact, there is no difference between one's
body and one's self. One" body has a being for oneself but also a being for the other. The other's body is understood either as a being-for-itself for which one's body is an object or as an objeet confronting the gaze of one9sbody, wnihich is incar- nated by one" cconsciuusncss. In all. human rclrtcions, these two modes of the body are revealed. Sartre gives the example of a person A who is sitting on a bench in a park looking at the trees, the flowers, che park gatc, and the sky. Everything in the park is measured by reference to this person A, who constitutes the center. But if at any moment another person B enters the park and looks at person A, not only is tl-re latter's world snatched away but he or she is also reduced into a body. In this situation, B's body is perceived as consciousness incarnate looking at Ks body as an object, This situation could be reversed such &at person A looks back at B's body by transforming it into an object. When one person gazes at another, the second person feels the other's consciousness through bodily awareness and is transformed into an object among other ob- jccts. And wl-rcn the second person looks back on the first, the first one's body is transformed into an object. Through these modes Sartre reveals two w y s in which a person$ self c w l d be identified with one's body. One's gcrspeceive on tbe ocherss body is not limited to regarding it. as an object among other otsjects, The other's body is made of flesh and blood. Whm one sees another person momentarily, the other9sbody is revealed as a flesh-and-blood object. But as one's acquaintance with this person increases and continues over time, one is able to see the other's body as constituting one's past, where freedom is fixed and objectitied. This objectification of the other's freedom in the body gives unity to one's various acts. This unity may be regarded as the unique character of the other person. And this other per- son may be regarded as possessi~~g a moral, immoral, amiable, or unhappy character that is the sum total of various behavior paRcnrs. There is also a third dimension of the body, a dinlension i~ltiur~ately con- nected to the other two. In the first case, one exists as one's body as it is lived by oneself, and in the second, one exists as one's body as it is used by che other; but in the third, one exists as oness body as it is known by the other. In the first dimension, one's consciousness and the body are so intimately con- nectcd that Cherc are no inner or outer aspects of a person. Howcver, in &c. second dimension, the other's look can tra~lsforma person illto an object and thus can create an outer aspect of him or her; and in the third dimension, the other knows a person by creating an outwardness for him or her cbat escapes the person's freedom. This exterioriry of a person's body for the other is un- known to the person and discloses one's alienation from one's own body. The first, second, and tl-rird dimensions can best be illustrated in terms of the distinctions among pain, illness, and disease. When one experiences pain
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