Literary novel“Sick tree”
下面为大家整理一篇优秀的essay代写范文 -- Literary novel“Sick tree”，文章讲述小说《恶心中的树》描述了一个名叫Antoine Roquentin的角色，他今年30岁。他经过多年的旅行返回，定居在虚构的法国海港小镇布维尔，以完成对他作为政治人物的一生的研究。然而，在1932年冬季，一种“甜食病”，即所谓的恶心，几乎影响了他所做或所享受的一切：他的研究项目，是一位自学成才的人，他在当地阅读所有书籍图书馆是按字母顺序排列的，一个叫弗朗索瓦（Francois）的老板拥有的咖啡馆，与他对曾经爱过的英国女孩安妮（Anne）的回忆有着亲密的关系，甚至还有他自己的双手和自然之美。
“Sick tree”
The novel The tree in Nausea describes a character called Antoine Roquentin who is 30-year-old. He returned from years of travel, settles in the fictional French seaport town of Bouville to complete the research of him on his life as the political people. However, during the winter of 1932 a "sweetish sickness,"--- what was called nausea, more and more impact in almost all he does or enjoy: his research project, the business of an autodidact who reads all the books in the local library in alphabetical, Café owned by a boss named Francois, physical relationship to his memories of Anne, a British girl he once loved, and even his own hands and natural beauty.
After times, his distaste for the presence of forcing him into self-hatred and frenzied. He embodies the anxiety from the Sartre's theory of existentialism, he anxiously search for meaning of all that has been filled, fulfilled in his life. But Anthony finally came to a revelation of the nature of his limited existence when he faces survival itself.
He reached his resolution of human aspirations physical world indifferently at the end of the book. He could see the realization is not only a pity, but it is also an opportunity. People are free to make their own meaning: a freedom, which is a responsibility as well, because there is no such commitment that does not make sense.
He gradually became aware of the brutal reality is so cruel, so ultimately he unable to obtain intelligence (which is closer to something like "Tools" category, is a function of intelligence, rather than the thing itself). It is important that this work was written well before Sartre developed his distinction between "being" and "nothingness" in his masterwork by that name. In this novel, the "existence" is used and it seems to stand in the way of an intermediate position between these two terms, although this is not entirely accurate either (note his presence about the talks "slithing gelatinity" for this selection the end of the way). I think it is best not to try to map Roquentin directly reflect of the presence of discussions with the nothingness, but it allows the real experience from Sartre's rich prose. Although somewhat it is a repetitive way, it can not be found between insurmountable divide your consciousness.
There are several themes for Nausea Sartre's philosophy and freedom is perhaps the most important about being human for Sartre. But freedom is terrible, and is very easy to run into the role of the community from its definition and realistic security, even by their own past. Freedom is thrown into existence, with no "human nature" as the essence in order to determine you, and no definition of the reality into which you are thrown, either. To accept this free life "real"; but most of us run from authenticity. In everyday life the most common transaction, choose authentic challenges we face, as well as comfortable temptation untrue. All Roquentin experiences are related to these topics from Sartre's philosophy.
When looking at an object, Sartre repeatedly emphasized that "nothingness" means transparency. This phenomenon and the cause of Roquentin's Nausea are fully explained when he encounters the root of a chestnut tree. The first thing he noticed was that he could not describe what he saw. In other words, he believes that any description is not enough, because what he saw, finally, "Things are divorced by their names." But something more than words troubled Roquentin: physical characteristics he finds overshadowed root the user's actual existence, instead of calling it. "Black", Roquentin seen a right turn into a facade of survival "obscene naked." Any used to describe an object (its essence) is not only irregular but. For example, Roquentin was annoyed at a bartender's purple suspenders because they sometimes appeared to be blue. He later realizes that a color is something that doesn't really exist--it is just a comparison and a confused attempt to imagine something he has never seen. He had lost sight of the actual suspenders and the simple fact that they existed. His own individual interpretation of the suspenders was that they were purple. The suspenders thus first existed and then Roquentin created their essence.
Another important point of the existentialist philosophy, indeed, the idea from which it garners its name, is the idea of existence over essence. Lavine puts it very well:
...existentialism gives primacy or priority in significance to existence, in the sense of my existence as a consicious subject, rather than to any essence whch may be assigned to me, any definition of me, any explanation of me by science or philosophy or religions or politics. (From Socrates to Sartre, TZ Lavine, p. 328)
Nausea, which exists over the nature of the primary is also applied to the object. Under his climax of a great chestnut trees epiphany, Roquentin lost all sense of the essence, despite its earlier decline. Color is no longer what it means to him, he stared at the root of its nature chestnut tree slip away, exposing bare, nausea exist:
Knotty, inert, nameless, it fascinated me, filled my eyes, brought me back unceasingly to its own existence. In vain to repeat: "This is a root"-it didn't work any more. I saw clearly that you could not pass from its function as a root, as a breathing pump, to that, to this hard and compact skin of a sea lion, to this oily, callous, headstrong look. The function explained nothing: it allowed you to understand generally that it was a root, but not that one at all. This root, with its colour, shape, its congealed movement, was ... below all explanation.
Roquentin also applies to this person and refuted the self-taught man of the people-oriented "love" people at random in the cafe. Self-taught people only recognize and appreciate the people, rather than the reality of the symbolic. "You see that you don't love them," says Roquentin. "You wouldn't recognize them in the street. They're only symbols in your eyes. You are not at all touched by them: you're touched by the Youth of the Man, the Love of Man and Woman,the Human Voice." "Well, doesn't that exist," offers the Self-Taught Man. "Certainly not, it doesn't exist!" exclaims Roquentin. "Neither Youth nor Maturitynor Old Age nor Death..."
Unable to capture the essence of this, in fact, the inexistance of essence, resulting in Roquentin abandon his biography of the Marquis Rollebon. He is going to see, he can never capture the presence of a person in his words and he has seen history - stupidity is always subjective, biased, reality and existence that will never be an actual representation.
Moreover, the nature of this rejection leads Roquentin to reject his essence, his consciousness as the only realistic arms. "Now when I say 'I,' it seems hollow to me... A pale reflection of myself wavers in my consciousness. Antoine Roquentin . . . and suddenly the 'I'pales, pales, and fades out. Lucid, forlorn, consciousness is walled-up; it perpetuates itself. Nobody lives there any more." This leads, of course, to the trouble with existentialist ethics- when the only truth is one's own existence, there is not much to build upon to create the moral foundation for life. (See Active vs Passive Nihilism for an interesting treatment of this problem in regards to Nihilism.) Also, this leads one to consider Solipsism, another philosophy that leaves little room for the establisment of truth, morals, or ethics. As Roquentin writes, "A madman's ravings, for example, are absurd in relation to this situation in which he finds himself, but not in relation to his delerium." Though existentialism never denies that things other than the conscious observer do exist, it has no really persuasive reason for doing so.
In conclusion, despite his disappointment, Roquentin embrace the idea of existence. He kept repeating the phrase, "I exist", and declared that he could not stop existing if he wanted to. Roquentin feels "free" because he realized the criticism of self-deception and other people who do not acknowledge their existence. He does not believe that the reality is the result of human reason and love. Roquentin is not heartless, but insisted that it is important to acknowledge the "nothingness" which makes man an accidental and unimportant aspect of reality.. This proves that ironically comes from Charles Darwin's "rational" natural selection theory: humans are not the center of the world, but fortunately branches of different varieties. Sartre refused the traditional philosophical study groups or crowds of people, adhere eachindividual must face the reality of "nothingness."
Work cited
Bradbury, Malcolm (1976). Malcolm Bradbury and James McFarlane (eds.), ed. Modernism. Harmondsworth Eng.: Penguin.
Dreyfus, Hubert; Wrathall, Mark A. (eds.) (2006). Companion to Phenomenology and Existentialism. Oxford, UK: Blackwell Publishing Limited. .
Best, Victoria (2002). An Introduction to Twentieth-Century French Literature. London: Gerald Duckworth and Company.
51due留学教育原创版权郑重声明：原创优秀代写范文源自编辑创作，未经官方许可，网站谢绝转载。对于侵权行为，未经同意的情况下，51Due有权追究法律责任。主要业务有essay代写、assignment代写、paper代写、作业代写服务。
51due为留学生提供最好的作业代写服务，亲们可以进入主页了解和获取更多代写范文提供作业代写服务，详情可以咨询我们的客服QQ：800020041。
下面为大家整理一篇优秀的essay代写范文 -- Literary novel“Sick tree”，文章讲述小说《恶心中的树》描述了一个名叫Antoine Roquentin的角色，他今年30岁。他经过多年的旅行返回，定居在虚构的法国海港小镇布维尔，以完成对他作为政治人物的一生的研究。然而，在1932年冬季，一种“甜食病”，即所谓的恶心，几乎影响了他所做或所享受的一切：他的研究项目，是一位自学成才的人，他在当地阅读所有书籍图书馆是按字母顺序排列的，一个叫弗朗索瓦（Francois）的老板拥有的咖啡馆，与他对曾经爱过的英国女孩安妮（Anne）的回忆有着亲密的关系，甚至还有他自己的双手和自然之美。
“Sick tree”
The novel The tree in Nausea describes a character called Antoine Roquentin who is 30-year-old. He returned from years of travel, settles in the fictional French seaport town of Bouville to complete the research of him on his life as the political people. However, during the winter of 1932 a "sweetish sickness,"--- what was called nausea, more and more impact in almost all he does or enjoy: his research project, the business of an autodidact who reads all the books in the local library in alphabetical, Café owned by a boss named Francois, physical relationship to his memories of Anne, a British girl he once loved, and even his own hands and natural beauty.
After times, his distaste for the presence of forcing him into self-hatred and frenzied. He embodies the anxiety from the Sartre's theory of existentialism, he anxiously search for meaning of all that has been filled, fulfilled in his life. But Anthony finally came to a revelation of the nature of his limited existence when he faces survival itself.
He reached his resolution of human aspirations physical world indifferently at the end of the book. He could see the realization is not only a pity, but it is also an opportunity. People are free to make their own meaning: a freedom, which is a responsibility as well, because there is no such commitment that does not make sense.
He gradually became aware of the brutal reality is so cruel, so ultimately he unable to obtain intelligence (which is closer to something like "Tools" category, is a function of intelligence, rather than the thing itself). It is important that this work was written well before Sartre developed his distinction between "being" and "nothingness" in his masterwork by that name. In this novel, the "existence" is used and it seems to stand in the way of an intermediate position between these two terms, although this is not entirely accurate either (note his presence about the talks "slithing gelatinity" for this selection the end of the way). I think it is best not to try to map Roquentin directly reflect of the presence of discussions with the nothingness, but it allows the real experience from Sartre's rich prose. Although somewhat it is a repetitive way, it can not be found between insurmountable divide your consciousness.
There are several themes for Nausea Sartre's philosophy and freedom is perhaps the most important about being human for Sartre. But freedom is terrible, and is very easy to run into the role of the community from its definition and realistic security, even by their own past. Freedom is thrown into existence, with no "human nature" as the essence in order to determine you, and no definition of the reality into which you are thrown, either. To accept this free life "real"; but most of us run from authenticity. In everyday life the most common transaction, choose authentic challenges we face, as well as comfortable temptation untrue. All Roquentin experiences are related to these topics from Sartre's philosophy.
When looking at an object, Sartre repeatedly emphasized that "nothingness" means transparency. This phenomenon and the cause of Roquentin's Nausea are fully explained when he encounters the root of a chestnut tree. The first thing he noticed was that he could not describe what he saw. In other words, he believes that any description is not enough, because what he saw, finally, "Things are divorced by their names." But something more than words troubled Roquentin: physical characteristics he finds overshadowed root the user's actual existence, instead of calling it. "Black", Roquentin seen a right turn into a facade of survival "obscene naked." Any used to describe an object (its essence) is not only irregular but. For example, Roquentin was annoyed at a bartender's purple suspenders because they sometimes appeared to be blue. He later realizes that a color is something that doesn't really exist--it is just a comparison and a confused attempt to imagine something he has never seen. He had lost sight of the actual suspenders and the simple fact that they existed. His own individual interpretation of the suspenders was that they were purple. The suspenders thus first existed and then Roquentin created their essence.
Another important point of the existentialist philosophy, indeed, the idea from which it garners its name, is the idea of existence over essence. Lavine puts it very well:
...existentialism gives primacy or priority in significance to existence, in the sense of my existence as a consicious subject, rather than to any essence whch may be assigned to me, any definition of me, any explanation of me by science or philosophy or religions or politics. (From Socrates to Sartre, TZ Lavine, p. 328)
Nausea, which exists over the nature of the primary is also applied to the object. Under his climax of a great chestnut trees epiphany, Roquentin lost all sense of the essence, despite its earlier decline. Color is no longer what it means to him, he stared at the root of its nature chestnut tree slip away, exposing bare, nausea exist:
Knotty, inert, nameless, it fascinated me, filled my eyes, brought me back unceasingly to its own existence. In vain to repeat: "This is a root"-it didn't work any more. I saw clearly that you could not pass from its function as a root, as a breathing pump, to that, to this hard and compact skin of a sea lion, to this oily, callous, headstrong look. The function explained nothing: it allowed you to understand generally that it was a root, but not that one at all. This root, with its colour, shape, its congealed movement, was ... below all explanation.
Roquentin also applies to this person and refuted the self-taught man of the people-oriented "love" people at random in the cafe. Self-taught people only recognize and appreciate the people, rather than the reality of the symbolic. "You see that you don't love them," says Roquentin. "You wouldn't recognize them in the street. They're only symbols in your eyes. You are not at all touched by them: you're touched by the Youth of the Man, the Love of Man and Woman,the Human Voice." "Well, doesn't that exist," offers the Self-Taught Man. "Certainly not, it doesn't exist!" exclaims Roquentin. "Neither Youth nor Maturitynor Old Age nor Death..."
Unable to capture the essence of this, in fact, the inexistance of essence, resulting in Roquentin abandon his biography of the Marquis Rollebon. He is going to see, he can never capture the presence of a person in his words and he has seen history - stupidity is always subjective, biased, reality and existence that will never be an actual representation.
Moreover, the nature of this rejection leads Roquentin to reject his essence, his consciousness as the only realistic arms. "Now when I say 'I,' it seems hollow to me... A pale reflection of myself wavers in my consciousness. Antoine Roquentin . . . and suddenly the 'I'pales, pales, and fades out. Lucid, forlorn, consciousness is walled-up; it perpetuates itself. Nobody lives there any more." This leads, of course, to the trouble with existentialist ethics- when the only truth is one's own existence, there is not much to build upon to create the moral foundation for life. (See Active vs Passive Nihilism for an interesting treatment of this problem in regards to Nihilism.) Also, this leads one to consider Solipsism, another philosophy that leaves little room for the establisment of truth, morals, or ethics. As Roquentin writes, "A madman's ravings, for example, are absurd in relation to this situation in which he finds himself, but not in relation to his delerium." Though existentialism never denies that things other than the conscious observer do exist, it has no really persuasive reason for doing so.
In conclusion, despite his disappointment, Roquentin embrace the idea of existence. He kept repeating the phrase, "I exist", and declared that he could not stop existing if he wanted to. Roquentin feels "free" because he realized the criticism of self-deception and other people who do not acknowledge their existence. He does not believe that the reality is the result of human reason and love. Roquentin is not heartless, but insisted that it is important to acknowledge the "nothingness" which makes man an accidental and unimportant aspect of reality.. This proves that ironically comes from Charles Darwin's "rational" natural selection theory: humans are not the center of the world, but fortunately branches of different varieties. Sartre refused the traditional philosophical study groups or crowds of people, adhere eachindividual must face the reality of "nothingness."
Work cited
Bradbury, Malcolm (1976). Malcolm Bradbury and James McFarlane (eds.), ed. Modernism. Harmondsworth Eng.: Penguin.
Dreyfus, Hubert; Wrathall, Mark A. (eds.) (2006). Companion to Phenomenology and Existentialism. Oxford, UK: Blackwell Publishing Limited. .
Best, Victoria (2002). An Introduction to Twentieth-Century French Literature. London: Gerald Duckworth and Company.
51due留学教育原创版权郑重声明：原创优秀代写范文源自编辑创作，未经官方许可，网站谢绝转载。对于侵权行为，未经同意的情况下，51Due有权追究法律责任。主要业务有essay代写、assignment代写、paper代写、作业代写服务。
51due为留学生提供最好的作业代写服务，亲们可以进入主页了解和获取更多代写范文提供作业代写服务，详情可以咨询我们的客服QQ：800020041。
※コメント投稿者のブログIDはブログ作成者のみに通知されます