{"id":7051,"date":"2025-03-18T20:23:27","date_gmt":"2025-03-18T20:23:27","guid":{"rendered":"https:\/\/maxkarlin.com\/?p=7051"},"modified":"2025-03-26T21:31:42","modified_gmt":"2025-03-26T21:31:42","slug":"sartra-slikta-ticiba-meli-ar-kuriem-mes-maldinam-sevi-lai-izvairitos-no-brivibas","status":"publish","type":"post","link":"https:\/\/maxkarlin.com\/lv\/sartra-slikta-ticiba-meli-ar-kuriem-mes-maldinam-sevi-lai-izvairitos-no-brivibas\/","title":{"rendered":"Sartra “slikt\u0101 tic\u012bba”: Meli, ar kuriem m\u0113s maldin\u0101m sevi, lai izvair\u012btos no br\u012bv\u012bbas"},"content":{"rendered":"

“Cilv\u0113ks ir nolemts br\u012bv\u012bbai”<\/p>\n

\u017dana Pola Sartra slavenais izteikums nav tikai aicin\u0101jums pie\u0146emt br\u012bv\u012bbu, bet ar\u012b br\u012bdin\u0101jums. M\u0113s vienm\u0113r esam br\u012bvi izv\u0113l\u0113ties, ta\u010du daudzi izliekas, ka t\u0101 nav. \u0160o st\u0101vokli Sarts d\u0113v\u0113 par “slikto tic\u012bbu” (fr. mauvaise foi) \u2013 pa\u0161apm\u0101na formu, kur\u0101 cilv\u0113ks noliedz savu br\u012bv\u012bbu, lai izvair\u012btos no atbild\u012bbas.<\/p>\n

<\/p>\n

Sarts (1943) uzskat\u012bja, ka t\u0101 ir apzin\u0101ta atteik\u0161an\u0101s atz\u012bt savu br\u012bv\u012bbu un eksistenci\u0101lo tuk\u0161umu<\/a>. T\u0101 ir b\u0113g\u0161ana, apzin\u0101ta izvair\u012b\u0161an\u0101s no izv\u0113les atbild\u012bbas. Dz\u012bvot sliktaj\u0101 tic\u012bb\u0101 noz\u012bm\u0113 apzin\u0101ti maldin\u0101t sevi, nevis nezin\u0101\u0161anas d\u0113\u013c, bet gan akt\u012bvi sagrozot realit\u0101ti, lai izvair\u012btos no br\u012bv\u012bbas nastas.<\/p>\n

Slikt\u0101 tic\u012bba ir sava veida meli pa\u0161am sev. Izv\u0113les br\u012bv\u012bba ir neizb\u0113gama, un jebkur\u0161 m\u0113\u0123in\u0101jums to noliedz\u0113t ir slikt\u0101s tic\u012bbas izpausme. T\u0101 var izpausties stereotipisk\u0101 dz\u012bvesveid\u0101 vai situ\u0101cij\u0101, kad cilv\u0113ks v\u0113las main\u012bt savu dz\u012bvi, bet nesp\u0113j to izdar\u012bt. Dz\u012bvot sliktaj\u0101 tic\u012bb\u0101 noz\u012bm\u0113 eksist\u0113t k\u0101 objekts, nevis k\u0101 patiesi br\u012bvs indiv\u012bds.<\/p>\n

\"Jean-Paul
\u017dans Pols Sartrs m\u012bti\u0146\u0101, kas atbalsta no koled\u017eas izsl\u0113gtos kreisi noska\u0146otos studentus. (Foto: Jacques Haillot\/Apis\/Sygma\/Sygma via Getty Images)<\/figcaption><\/figure>\n

Atrasties sliktaj\u0101 tic\u012bb\u0101 noz\u012bm\u0113 izlikties piln\u012bgi bezpal\u012bdz\u012bgam vai, glu\u017ei pret\u0113ji, piln\u012bgi br\u012bvam, nesp\u0113jot p\u0101rvar\u0113t dz\u012bves ierobe\u017eojumus vai redzot tajos nep\u0101rvaramus \u0161\u0137\u0113r\u0161\u013cus darb\u012bbai. Cilv\u0113ks var t\u0113lot, ka ir kaut kas vair\u0101k vai maz\u0101k, nek\u0101 vi\u0146\u0161 paties\u012bb\u0101 ir, vai ar\u012b piln\u012bb\u0101 noliegt savu atbild\u012bbu par r\u012bc\u012bbu un izv\u0113l\u0113m. Piem\u0113ram, sliktaj\u0101 tic\u012bb\u0101 m\u0113s varam uztvert sevi t\u0101, k\u0101 m\u016bs uztver citi. Sarts uzskat\u012bja, ka tas noz\u012bm\u0113 p\u0101r\u0101k lielu piek\u0101p\u0161anos “Citam”, p\u0101r\u0101k cie\u0161u identific\u0113\u0161anos ar m\u016bsu “b\u016bt\u012bbu citiem”.<\/p>\n

Tom\u0113r, k\u0101 nor\u0101da Gerijs Koks (2006), “slikt\u0101 tic\u012bba bie\u017ei izskat\u0101s p\u0113c pa\u0161apm\u0101na, lai gan t\u0101 t\u0101da nav”. Vi\u0146\u0161 iesaka at\u0161\u0137irt slikto tic\u012bbu no pa\u0161apm\u0101na, uzskatot slikto tic\u012bbu dr\u012bz\u0101k par pa\u0161nov\u0113r\u0161anos, nevis pa\u0161apm\u0101nu.<\/p>\n

B\u016bt\u012bb\u0101 Sarts iz\u0161\u0137ir divas cilv\u0113ka eksistences puses:<\/p>\n

T\u0101s ir m\u016bsu faktiskums un transcendence (jeb br\u012bv\u012bba). Slikt\u0101 tic\u012bba ietver faktiskuma att\u0113lo\u0161anu k\u0101 transcendenci un transcendences att\u0113lo\u0161anu k\u0101 faktiskumu. Faktiskuma piem\u0113ru Sarts sniedz ar viesm\u012bli, kur\u0161 piln\u012bb\u0101 upur\u0113 savu autentisko es, lai kalpotu klientiem. Vi\u0146\u0161 run\u0101 \u012bpa\u0161\u0101 manier\u0113 un kustas t\u0101, ka b\u016bt\u012bb\u0101 k\u013c\u016bst tikai par viesm\u012bli. Ir br\u012bdis, kad viesm\u012blis saprot, ka viesm\u012b\u013ca darbs nav ide\u0101ls aicin\u0101jums, bet vi\u0146am tas j\u0101turpina, jo t\u0101 ir vi\u0146a vien\u012bg\u0101 izv\u0113le dz\u012bv\u0113. \u0160\u0101da eksistence ir tie\u0161i pretstats tam, ko Sarts uzskat\u012bja par cilv\u0113ka b\u016bt\u012bbu. Vi\u0146apr\u0101t, eksistencei ir j\u0101b\u016bt pirms b\u016bt\u012bbas.<\/p>\n

Un jauna sieviete randi\u0146\u0101 iesaist\u0101s pa\u0161apm\u0101n\u0101, vienlaikus esot gan iek\u0101rots objekts, gan sap\u0146ot\u0101ja, nesp\u0113jot un nev\u0113loties situ\u0101ciju skaidri atrisin\u0101t \u2013 “p\u0101rejot no faktiskuma uz transcendenci”. Tas viss noved pie secin\u0101juma, ka “es neesmu tas, kas esmu”.<\/p>\n

T\u0101d\u0113j\u0101di, t\u0101pat k\u0101 m\u0113s varam noliegt savu transcendenci, m\u0113s varam ar\u012b noliegt savu faktiskumu.<\/p>\n

K\u0101 to formul\u0113ja L\u016biss Gordons (1995): “Slikt\u0101 tic\u012bba ir izlik\u0161an\u0101s, ka m\u0113s neesam tik br\u012bvi, k\u0101 esam, vai ar\u012b esam br\u012bv\u0101ki, nek\u0101 paties\u012bb\u0101 esam.”<\/p>\n

Lai preciz\u0113tu \u0161\u012bs t\u0113mas, mums vispirms j\u0101no\u0161\u0137ir maldin\u0101\u0161ana un pa\u0161apm\u0101ns. Saska\u0146\u0101 ar Sartu<\/a>, “meli noz\u012bm\u0113, ka melis piln\u012bb\u0101 zina paties\u012bbu, kuru vi\u0146\u0161 sl\u0113pj”. Maldin\u0101\u0161ana b\u016bt\u012bb\u0101 ir vienk\u0101r\u0161i meli. Savuk\u0101rt pa\u0161apm\u0101ns p\u0113c strukt\u016bras l\u012bdzin\u0101s meliem, ta\u010du tas attiecas uz apzi\u0146as sp\u0113ju no sevis sl\u0113pt savus pa\u0161a maldin\u0101\u0161anas nodomus. At\u0161\u0137ir\u012bb\u0101 no parast\u0101s maldin\u0101\u0161anas, pa\u0161apm\u0101ns pie\u0146em vienotas apzi\u0146as esam\u012bbu \u2013 apm\u0101n\u012bt\u0101jam un apm\u0101n\u012btajam ir j\u0101b\u016bt vienai un tai pa\u0161ai personai. \u0160is paradokss ir l\u012bdz\u012bgs slavenu “meli” paradoksam (ja melis patie\u0161\u0101m melo, tad vi\u0146\u0161 saka paties\u012bbu, kas noz\u012bm\u0113, ka vi\u0146\u0161 meloja) (Tarskis, 2021).<\/p>\n

Pa\u0161apm\u0101ns nav reduc\u0113jams uz vienk\u0101r\u0161u melo\u0161anu sev apzin\u0101t\u0101 noz\u012bm\u0113.<\/p>\n

Interesanti, ka Sarts opon\u0113 Freida represijas teorijai, kas nesp\u0113j izskaidrot pa\u0161apm\u0101na fenomenu. Cilv\u0113ks var b\u016bt gan apzin\u0101ts, gan neapzin\u0101ts par noteiktu domu. Saska\u0146\u0101 ar Sartu, \u0161\u0137iet, ka pa\u0161apm\u0101ns “dz\u012bvo” nevis dzi\u013ci zemapzi\u0146as “pagrabos”, bet gan apzi\u0146as “b\u0113ni\u0146os”.<\/p>\n

\"Sigmund
Austrie\u0161u psihologa Zigmunda Freida (1856-1939) portrets, k\u0101 vi\u0146\u0161 s\u0113\u017e aiz rakst\u0101mgalda sav\u0101 kabinet\u0101, V\u012bne, Austrija, 30. gadi. Kabinet\u0101 ir izvietotas da\u017e\u0101das izcelsmes fig\u016bri\u0146as un statuetes. (Foto: Authenticated News\/Getty Images)<\/figcaption><\/figure>\n

Sartra skaidrojums par slikto tic\u012bbu ir vien\u012bgais pa\u0161apm\u0101na skaidrojums, kas neizmanto problem\u0101tisko apzi\u0146as dal\u012b\u0161anas ideju. Slikt\u0101 tic\u012bba ir faktiskuma un transcendences selekt\u012bva apv\u0113r\u0161ana. T\u0101 nav st\u0101voklis, bet gan process.<\/p>\n

Slikt\u0101 tic\u012bba cen\u0161as apstiprin\u0101t abu j\u0113dzienu identit\u0101ti. Nav at\u0161\u0137ir\u012bbas starp apm\u0101n\u012bt\u0101ju un apm\u0101n\u012bto. Galarezult\u0101t\u0101 slikta tic\u012bba nekad \u012bsti nedarbojas. T\u0101 ir risks apzi\u0146ai un past\u0101v\u012bgs risks b\u0113gt no m\u016bsu faktiskuma.<\/p>\n

Piem\u0113ram, cilv\u0113ks slikta tic\u012bb\u0101 izvair\u0101s no atbild\u012bbas par savu situ\u0101ciju, noliedzot, ka t\u0101 visp\u0101r ir vi\u0146a situ\u0101cija.<\/p>\n

Slavenaj\u0101 Sartra viesm\u012b\u013ca piem\u0113r\u0101 m\u0113s redzam, ka vi\u0146\u0161 cen\u0161as b\u016bt viesm\u012blis t\u0101d\u0101 pa\u0161\u0101 veid\u0101, k\u0101 galds ir galds, un vi\u0146am ir svar\u012bgi, lai vi\u0146a sniegums p\u0101rliecin\u0101tu citus. Jo vair\u0101k citi tic, ka vi\u0146\u0161 nav nekas cits k\u0101 viesm\u012blis, jo vair\u0101k vi\u0146\u0161 pats sev tic, jo vi\u0146\u0161 cen\u0161as sevi redz\u0113t tikai no vi\u0146u skatpunkta.<\/p>\n

Slikt\u0101 tic\u012bba bie\u017ei tiek uzskat\u012bta par neautentisku dz\u012bvi, kas noliedz m\u016bsu br\u012bv\u012bbu un atbild\u012bbu. Tom\u0113r ir interesanti, ka t\u0101 var ar\u012b kalpot k\u0101 aizsargmeh\u0101nisms pret trauksmi, fobij\u0101m un pat pal\u012bdz\u0113t tikt gal\u0101 ar realit\u0101ti, k\u0101 to dar\u012bja Sk\u0101rleta O\u2019Hara film\u0101 “V\u0113jiem l\u012bdzi”, sakot: “Es par to dom\u0101\u0161u r\u012bt.”<\/p>\n

Izmantot\u0101 literat\u016bra:<\/h3>\n

Cox, G. (2006). Sartre: A Guide for the Perplexed. In Continuum eBooks. https:\/\/doi.org\/10.5040\/9781472547484<\/p>\n

Freud, S. (1953). The standard edition of the complete psychological works of Sigmund Freud. http:\/\/psycnet.apa.org\/record\/1964-35016-000<\/p>\n

Gordon, L. R. (1995). Bad faith and antiblack racism. Choice Reviews Online, 33(01), 33\u20130228. https:\/\/doi.org\/10.5860\/choice.33-0228<\/p>\n

Sartre, J. P. (1943). Being and nothingness. https:\/\/dx.doi.org\/10.4324\/9780203827123<\/p>\n

Tarski, A. (2021). The semantic conception of truth and the foundations of semantics. In The MIT Press eBooks. https:\/\/doi.org\/10.7551\/mitpress\/12112.003.0026<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

“Cilv\u0113ks ir nolemts br\u012bv\u012bbai” \u017dana Pola Sartra slavenais izteikums nav tikai aicin\u0101jums pie\u0146emt br\u012bv\u012bbu, bet ar\u012b br\u012bdin\u0101jums. M\u0113s vienm\u0113r esam br\u012bvi izv\u0113l\u0113ties, ta\u010du daudzi izliekas, ka t\u0101 nav. \u0160o st\u0101vokli Sarts d\u0113v\u0113 par “slikto tic\u012bbu” (fr. mauvaise foi) \u2013 pa\u0161apm\u0101na formu, kur\u0101 cilv\u0113ks noliedz savu br\u012bv\u012bbu, lai izvair\u012btos no atbild\u012bbas.<\/p>\n","protected":false},"author":1,"featured_media":7057,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","date_recorded":"","explicit":"","block":"","itunes_episode_number":"","itunes_title":"","itunes_season_number":"","itunes_episode_type":"","filesize_raw":"","footnotes":""},"categories":[366,270],"tags":[614,642,1016,1003,688,1004,661,498,368,1010,1009,1001,1017,1015,1013,1006,1012,382,999,1007,1002,1011,1014,1008,1000,1005,673],"class_list":["post-7051","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-raksti","category-uncategorized-lv","tag-angliski-runajoss-psihoterapeits-latvija","tag-attiecibu-krizes-risinajumi-ar-psihologu","tag-autentiskums-un-identitate","tag-briviba-un-atbildiba","tag-cik-maksa-psihoterapija","tag-eksistence-un-butiba","tag-eksistenciala-psihologija","tag-eksistenciala-psihoterapija","tag-eksistenciala-terapija-latvija","tag-eksistenciala-trauksme","tag-eksistencialais-absurds","tag-eksistencialisma-filozofija","tag-eksistencialisma-piemeri","tag-eksistencialisma-teorijas","tag-filozofija-un-psihologija","tag-filozofiska-analize","tag-filozofiskie-jedzieni","tag-gimenes-un-paru-psihoterapija","tag-luiss-gordons","tag-maldinasana-un-pasapmans","tag-pasapmans","tag-pasapmans-un-realitate","tag-sartra-darbi","tag-sartra-filozofija","tag-slikta-ticiba","tag-slikta-ticiba-piemeri","tag-zans-pols-sartrs"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/7051","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/comments?post=7051"}],"version-history":[{"count":3,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/7051\/revisions"}],"predecessor-version":[{"id":7060,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/7051\/revisions\/7060"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/media\/7057"}],"wp:attachment":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/media?parent=7051"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/categories?post=7051"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/tags?post=7051"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}