Existentialism and essence are quite dissimilar in their explanation of human behavior. Existentialism insinuates that man determines fellow men's perception of his character and beliefs based on his attitude towards societal beliefs and activities. Young counters the argument citing the differences in feminism to nature. Essentialism allows individuals to base their opinions on facts such as biology. Precedence of existentialism and essentialism differs based on societal influence, nature, and personal attitudes, in turn, allowing differences in gender perspectives.
Explain Existence Precedes Essence in Sartre’s Existentialist Philosophy
In his writing, Sartre seeks to derive the difference between essence and existence. To define the two concepts, Sartre compels the reader to assume a subjective perception of an individual without consideration to God. Neutrality in religion and associated ties to God leaves the impression of man to his deeds and beliefs (Sartre 3). Sartre argues that the perception of man is dependent on his acts and beliefs; existentialism's first principle. Man only attains what he views himself capable of, thus, the definition that man is responsible for his individuality and that of fellow men (Sartre 4). Therefore, existence precedes essence is true given that the actions of a man best define him before his true self is known.
The relevance of the Concept in Explaining Gender
The concept of existence preceding essence is necessary for explaining the concepts of gender and sex. Sartre introduces the argument that the development of perception is independent of other men (Sartre 9). Thus the development of gender-based violence and chauvinism are all centered on individual decisions to disregard women. Existentialism explains the development and survival of morality as due consideration of fellow human beings. Gender-related attitudes are, thus, personal choices that every man must make, which define their actions against the opposite sex. However, gender and sex are very distinct: “sex refers to the biological differences between the male and female gender” (Sartre 9). However, gender is more of a social construct than personal decisions and opinions (Kimmel 215). People are more drawn towards certain likings and opinions per the two genders; male or female. Furthermore, social constructs such as homophobia, peer pressure, and adolescence determine the gender-related preferences and perspectives (Kimmel 215). Sartre’s writings are important in demonstrating the social constructs of gender and sex and individual attitudes.
Structure of People’s Perception of Gender
Existentialism is explained on the grounds of perceived opinions and attitudes about others. The opinionated opinions and actions render the biological and other actual factors inconsequential. Given that gender is a social construct of the two genders, the expectations of the male and female genders are established. Thus, such social constructs such as homosexuality constitute perceived attitudes that deny admission of biological facts such as similarities in gender (Plock and Madison 18). Existentialism, therefore, proposes that comprehension of homosexuality is dependent on similarity in opinion and attitude among the homosexual individuals. Consequently, homophobia is a construct of differences in attitude and opinion towards homosexuality (Plock and Madison 18). The homosexuality perspectives best illustrate that the individual perceptions and attitudes towards gender are least unlikely to change without consideration to facts.
Essentialism allows individuals to assume a logical opinion and attitude towards gender. Logical attitudes include analysis and comprehension of the biological factors. Essentialism allows individuals to reason past the societal limitations and negative rules among the genders such as the dress codes, talking and walking styles (Kimmel 215). While the societal concepts do not entirely manipulate the individuals' perspectives about gender, it serves to create a barrier between them further. Without consideration of the biological facts and evidence in support or against gender-related attitudes and characters, individuals rely on the societal expectations to motivate their beliefs. Homophobia also illustrates the secondary motivation of men into developing more negative impressions of other men with different gender attitudes. Emasculation implies the subjection of men to standards lower than fellow men (Kimmel 217). This societal expectation renders men fearful of affiliation with the men considered of less stature.
Problem with Existence Precedes Essence form an Existentialist Perspective
Young introduces a conflicting argument which renders the existentialism wrong. Femininity “is, rather, a set of structures and conditions which delimit the typical situation of being a woman in a particular society,” (Young 140). The definition of femininity as a social aspect rather than an individual creation disqualifies Sartre’s argument that existentialism is a true representation of the self. Furthermore, Sartre argues that man is responsible for his perception within the community after identifying his role and identity in the community (Sartre 3). The community has expectations of the self, depending on their gender, thus denying individuals a chance to redefine themselves and establish their place in the community. Young, however, counters the argument stating that like femininity, the societal expectations are secondary to existentialism. Contrary to Sartre’s argument, the development of sexual identity is not a societal or individual construct nor is it defined by their biological creation. Instead, gender character is a natural construct just like the two gender affiliations.
Implying that existentialism is a natural inclination is problematic to the society and its understanding. Natural creations cannot be altered, and instead, they are adopted in the societal as facts. The natural perception of ideas and opinions implies that man's wills and opinions are unchangeable. In a broader perspective, the limits and conditions with which man operates are beyond influence by the society (Kimmel 141). Within Kimmel’s argument, various characters of man come up; feminine subjectivity to men is a natural creation making its end impossible and the knowledge that women are aware of their social position (141). This argument renders the societal influence among human beings baseless since man's opinion, and bodily conditions are natural. The lack of influence among men by the societal denies existentialism the power to control man. Such control measures such as homophobia are denied power making the society beyond control for any man, and its survival is reliant on similarities in beliefs and attitudes.
Conclusion
Essentialism implies self-determination, but Young renders this argument baseless citing nature. Feminism is unlike homophobia, which is a social construct. Young's illustration of individual perception as natural renders the social influence baseless. Sartre's argument that existentialism is a true manifestation of the self is lost in the argument that nature determines the attitude. Feminism is not reliant on the society; instead, the women ascribe to any sexual orientation of their desire. In a broader analysis, the natural attitude development deems the society ineffective in the manipulation of individuals, thus, implying difficulty to change people’s beliefs and attitudes. Ultimately, the existence of chaos is definite without mutual attitudes and opinions about gender and other social aspects.
Works Cited
Kimmel, Michael S. "Masculinity as Homophobia: Fear, Shame, Silence in the Construction of Gender Identity." Sexism. Masculinisation, 2008. 213-219. Print. .
Plock, Simon du and Greg Madison. "Existential Analysis." Journal of the Society for Existential Analysis (2014): 1-203. Print. .
Sartre, Jean-Paul. "Existentialism is a Humanism." Sartre, Jea-Paul. Methuen " Co, 1946. 1-11. Print.
Young, Iris Marion. "Throwing Like a Girl: A Phenomenology of Feminine Body Comportment Motility and Spatiality." Human Studies 3 (1980): 137-156. Print. .
