thers that makeup the society in which he exist, the man in effect discovers that he has identity. People know who he is and what he does. Subsequently man discovers that he is "a being in the world for others" (notes 7/2/92). This realization cannot not be taken lightly, because it has the effect of sending man down one of two very disparate paths. If man can acknowledge and accept his facticity situation, that is, if he can acknowledge an accept that he is a being (thing) with a biological and social past, and he can transcend beyond that to no thingness, the realm of the tre pour soi then he is according to Sartre acting clear headed, and in good faith. That is man is acknowledging his facticity, that he come from athe thing, but he knows that he is more than just a thing. Because he comes to this logical conclusion he is acting in good faith; he is not pursuing a fundamental project in an attempt to circumvent the possibility of angst (anguish). The outcome of the path of good faith is that man manifests his freedom authentically and therefore his freedom is real.Those who do not act clear headed, and fail to make a balance between facticity and transcendence will inevitably fall into angst. Angst (German for anguish) is what is felt by those who cannot accept that they come from the realm of the tre en soi (realm of the being in it self) and make attempts to deny there past. In an attempt to flee their past and the anguish that can accompany it Sartre says some will pursue a fundamental project. This project entails attempting to make ourselves a virtuoso or a God that is constrained by neither the realm of the tre en soi nor the realm of the tre pour soi (realm of the being for itself). Sartre considers this "forsaking the whole for the sake of the part" because society meaning to the fundamental pursuer is forgone to address the fears of this individual. Sartre says to do this is to act in bad faith.In the introductory section of...
