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The critic calls for of the to blame person who he represent himself as a specific thing, accurately so as not to regard him as something. And this contradiction is constitutive of the call for of sincerity. Who can't see how offensive to the opposite and the way reassuring for me is an announcement akin to, “He’s only a paederast,” which eliminates a demanding freedom from a trait and which goals at henceforth constituting all of the acts of the opposite as effects following strictly from his essence. that's truly what the critic is hard of his victim—that he represent himself as a specific thing, that he may still entrust his freedom to his good friend as a fief, so that the buddy may still go back it to him subsequently—like a suzerain to his vassal. The champion of sincerity is in undesirable religion to the measure that during order to reassure himself, he pretends to pass judgement on, to the level that he calls for that freedom as freedom represent itself as a specific thing. we've right here just one episode in that conflict to the demise of consciousnesses which Hegel calls “the relation of the grasp and the slave. ” an individual appeals to a different and calls for that during the identify of his nature as attention he should still considerably damage himself as cognizance, yet whereas making this attraction he leads the opposite to pray for a rebirth past this destruction. rather well, a person will say, yet our guy is abusing sincerity, enjoying one aspect opposed to the opposite. we should always now not search for sincerity within the relation of the Mit-sein yet fairly the place it's pure—in the kin of someone with himself. yet who can't see that goal sincerity is constituted within the similar approach? Who cannot see that the honest guy constitutes himself as something with the intention to break out the of something through an analogous act of sincerity? the fellow who confesses that he's evil has exchanged his stressful “freedom-for-evil” for an inanimate personality of evil; he's evil, he clings to himself, he's what he's. yet via a similar stroke, he escapes from that factor, because it is he who contemplates it, because it is determined by him to keep up it lower than his look or to enable it cave in in an infinity of specific acts. He derives a benefit from his sincerity, and the deserving guy isn't the evil guy as he's evil yet as he's past his evilness. while the evil is disarmed because it is not anything, shop at the airplane of determinism, and because in confessing it, I posit my freedom in admire to it; my destiny is virgin; every thing is permitted to me. hence the basic constitution of sincerity doesn't range from that of undesirable religion because the honest guy constitutes himself as what he's so as to not be it. This explains the reality famous by way of all that you possibly can fall into undesirable religion via being honest. As Valéry mentioned, this can be the case with Stendhal. overall, consistent sincerity as a relentless attempt to stick to oneself is via nature a relentless attempt to dissociate oneself from oneself. somebody frees himself from himself by way of the very act in which he makes himself an item for himself.