What Existentialist Philosophy Reveals About ✓ Solved

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For this assignment you only need to answer the questions from the reading in the link. Reminders: Don't forget to cite evidence meaning the direct quote in quotations of where you locate your answer, including paragraph of where you derive your response, and to provide an explanation in your own words. Specific examples are very helpful and are a great way to ensure you answer the question fully. Tip: The point of your responses is that you provide me with a sample of your understanding of the major lessons I would like you to take away from this course. Thus, if you find that the response you provide does not go beyond a direct quote from the reading, try giving an original example to demonstrate your understanding, as well as to strengthen your explanation.

Sample Paper For Above instruction

Existentialist philosophy offers profound insights into the nature of human identity, freedom, and societal influence, especially regarding the constructs of race and gender. In analyzing Frantz Fanon’s theory of the psychological structures and effects of racism alongside Simone de Beauvoir’s views on gender, we observe important parallels that reveal how societal perceptions shape individual consciousness, even when individuals reject these ideas consciously.

Fanon’s analysis suggests that racism engenders a specific psychological framework that results in racial hierarchies ingrained within the subconscious of both oppressors and the oppressed. He argues that “the colonial situation produces a neurotic condition, a psychological structure that bears the burden of racial stereotypes and discrimination,” which persists even when “individuals consciously oppose racism” (Fanon, paragraph 4). This indicates that societal structures create internalized images and beliefs that continue to influence individuals’ self-perception and behavior despite their rejection of racist ideas.

Similarly, Beauvoir explores the social construction of gender as a system of stereotypes that define what it means to be male or female. She emphasizes that “women are not born but made,” shaped through societal expectations and internalized norms that inform their identity (Beauvoir, paragraph 12). Even women who consciously refuse or challenge these stereotypes often find themselves influenced by deeply embedded societal narratives, illustrating how internalized stereotypes logicallly shape their self-image and capacities.

Both theorists emphasize that internalized stereotypes significantly influence human development, abilities, and social disparities. Fanon posits that “colonized individuals internalize the demeaning stereotypes,” which affects their self-esteem and prospects (Fanon, paragraph 7). This internalization limits the agency of oppressed groups and perpetuates racial hierarchies. Beauvoir adds that “internalized gender stereotypes confine women to roles that restrict their self-realization,” thereby affecting their opportunities and societal position (Beauvoir, paragraph 17). These internal dynamics reinforce societal inequalities and hinder authentic personal growth.

An illustration from personal experience involves recognizing my own unconscious biases about gender roles. Having read about internalized stereotypes, I became aware of how I initially held the assumption that men are inherently better at technical tasks. This bias influenced my expectations and interactions unknowingly until I reflected on the societal influences discussed by Fanon and Beauvoir. Such awareness underscores the importance of critically examining internalized beliefs that shape our worldview and behavior.

In conclusion, Fanon and Beauvoir reveal that internalized stereotypes rooted in societal structures profoundly influence individuals’ identities and societal functioning. These stereotypes, whether related to race or gender, shape capabilities and disparities unless actively challenged. Understanding this process is crucial for fostering social change and individual authenticity, emphasizing the need for conscious efforts to dismantle ingrained beliefs and promote equality.

References

• Fanon, F. (1963). The Wretched of the Earth. Grove Press.
• Beauvoir, S. de. (1949). The Second Sex. Vintage Books.
• Collins, P. H. (2000). Black Feminist Thought. Routledge.
• Crenshaw, K. (1989). Demarginalizing the Intersection of Race and Sex. University of Chicago Legal Forum.
• hooks, bell. (2000). Feminism is for Everybody. South End Press.
• Prilleltensky, I. (2008). The Role of Power in Well-Being and Ill-Being. Journal of Social and Clinical Psychology.
• McIntosh, P. (1988). White Privilege and Male Privilege: A Personal Account of Coming to See Correspondences through Work in Women’s Studies. Wellesley College Center for Research on Women.
• Haraway, D. (1985). A Cyborg Manifesto. Socialist Review.
• Connell, R. W. (1987). Gender and Power. Stanford University Press.
• Ahmed, S. (2017). Living a Feminist Life. Duke University Press.