Philosophy Exam
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ScribdTranslationsSAN MARCOS EDUCATIONAL INSTITUTION
Decree 3662. DANE No. 170708000038. NIT 8000.99402-5
Kr. 28 Cll 22- 23 Phones: 2954198 - 2954244. Fax: 2954198
SAN MARCOS–SUCRE
EVALUATION OF PHILOSOPHY
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ACCORDING TO THE TEXT, ANSWER QUESTIONS 1 TO 3.
SARTRE, EXISTENTIALISM IS A HUMANISM
(FRAGMENT)
If indeed existence precedes essence, it will never be possible to explain it by reference to a given human nature.
fixed; in other words, there is no determinism, man is free, man is freedom. If, on the other hand, God does not exist,
we do not find values or orders in front of us that legitimize our behavior. Thus, we have neither behind nor ahead
about us, in the luminous domain of values, justifications or excuses. We are alone, without excuses. It is what
I will express by saying that man is condemned to be free. Condemned, because he has not created himself, and, without
embargo, on the other hand, free, because once thrown into the world it is responsible for everything it does.
The theme of the fragment mainly refers to that
A. Man can choose some possibilities and renounce others based on his social relationships, as there is no
previous project about his own existence.
B. Freedom, when absolute, paradoxically becomes a condemnation.
C. man is condemned to be free and without responsibilities in that he does not have to give justifications for what
does.
D. If existence precedes essence, man is freedom.
2. According to Sartre, if God does not exist
A. man depends on his peers and the consequences of it.
B. there are no moral norms that govern human existence
C. man is condemned to live, creating his own rules of conduct, or accepting those of society.
D.'s biggest concern is her loneliness and her freedom.
3. In the text, it is inferred that the author's position on the notion of God is
A. null, since it challenges its existence and its impact on human freedom.
B. Illusory, because it takes God as one possibility among many others.
C. non-existent, because it denies the existence of God as a source of freedom.
D. fictional, by virtue of supposing its existence but not taking it as true.
ACCORDING TO THE TEXT, ANSWER QUESTIONS 4 TO 7.
NIETZSCHE: THUS SPOKE ZARATHUSTRA.
I mention to you three transformations of the spirit: how the spirit becomes a camel, and the camel becomes a lion, and the lion,
Finally, the child asks, 'What is heavy?' Thus asks the patient spirit, and kneels down, just like the camel, and wants to be ...
Load well. Is it not to humiliate oneself to harm one's own pride? To make one's own foolishness shine to mock?
of its own wisdom? With all these things, the heaviest of all, the patient spirit carries: like the camel
he who runs to the desert with his burden, so he runs to his desert. But in the loneliest part of the desert takes place the second
transformation: in lion here the spirit transforms, wants to conquer its freedom like one conquers a prey, and be
Lord in his own desert. Here he seeks his last lord: he wants to become an enemy of him and of his last god, with the
The great dragon wants to fight to achieve victory. Who is the great dragon that the spirit no longer wants to call?
Mr. not even God? 'You must.' It's called the great dragon. But the spirit of the lion says 'I want.' Creating new values neither.
The lion is still capable of doing it: but to create freedom for a new creation, that is indeed what the power of the lion is capable of.
Create freedom and a not holy even in the face of duty: for this, my brothers, the lion is necessary. But tell me,
my brothers. What is the child capable of doing that even the lion has not been able to do? Why does the rapacious lion have to
become a child again? Innocence is the child, and forgetfulness, a new beginning, a game, a wheel that moves on its own
same, a first movement, a saintly saying yes. Three transformations of the spirit I have mentioned to you: how the spirit
turned into a camel, and the camel into a lion, and the lion, finally, into a child.
In the proposed fragment, Nietzsche, through Zarathustra, describes
A. the moral evolution of the human being for the emergence of the new man.
B. what the child can do that the lion cannot do.
C. a spirit capable of rejecting values related to freedom.
D. the burden with an imposed duty that obligates him to renounce himself.
5. In the text, the dragon represents
6. The transformations described in the excerpt can be interpreted as the fact that
A. to endure the heavy burden imposed on man since his birth.
B. to create new values to compete with his God until being defeated.
C. needing a free spirit that is a yearning of the human condition to be greater.
D. create a game that begins with the appearance of a weak and subdued being.
7. According to the text, the evaluation of the spirit does sustain.
A. first in freedom and then in innocence.
B. first in patient knowledge and in the release from burdens.
C. completely in oblivion that allows man to be reborn.
D. in the confrontation with external impositions to be free.
ACCORDING TO THE TEXT, ANSWER QUESTIONS 8 TO 10.
Undoubtedly, there are good reasons that support the hope that all dogmatizing in philosophy, although it has been
presented as something very solemn, very definitive and valid, perhaps it was nothing more than a noble childishness and a thing of
beginners, and perhaps the time is very close when it will be understood more and more "what is it that" properly has
bastard to lay the first stone of those sublime and unconditional buildings of philosophers that the dogmatists have
has been rising until now: a stance that is nothing but a common superstition, stemming from a time
inmemorial (like the superstition of the soul, which, as superstition of the subject and superstition of the self, has not yet
(stopped causing harm), perhaps any game of words, a seduction from grammar or a reckless
generalization of very reduced, very personal, very human, too human facts.
Nietzsche, Friedrich. Beyond Good and Evil.
8. The subject of the text is
A. the absolutization of truth in philosophy.
B. the superstition of the self as grammatical seduction.
C. An explanation of the emergence of dogmatism.
D. a reflection beyond good and evil.
9. When the author speaks of a 'noble childishness', he refers to
A. to the understanding of 'what it is that'.
B. to dogmatism as a task of princes and philosophers.
C. to the superstition of the soul and the sublime.
D. to dogmatism as something illustrious belonging to children.
10. The main idea of Nietzsche's argumentation is that
A. dogmatization is the work of very noble beginners.
B. dogmatic philosophers seem to have positive stances, but they only rely on personal superstitions.
The dogmas from time immemorial have caused superstitions that continue to harm humanity.
In a short time, philosophers will be able to understand the truth and the origin of dogmas.
11. In Kierkegaard's thought, existence is determined in the recognition of three stages, namely: the
aesthetic, the ethical, and the religious. The aesthetic refers to the lowest stage among those that can be recognized in the
existence, as it is completely detached from the religious or the surrender stage. In the aesthetic stage, men do not
They live more for pleasure and to satisfy their instinct. Therefore, the seducer is not a superior man, as:
A. all his existence revolves around what is apparent.
B. greatness is obtained only in the movement of renunciation.
The instinct constrains its development and vitally determines it.
D. can only be recognized in what is purely pleasurable.
12. Nietzschean aesthetics has the particularity of a fascination with music. For this reason, it relates the cult of
the Greeks to Apollo and Dionysus. Nietzsche finds that in tragedy both the Apollonian chorus and the
dance and ecstatic jubilations of the Dionysian. From this following of Greek art by Nietzsche, we can
to affirm that:
A. the music referred to by Nietzsche is the rediscovery of Greek tragedy in its splendor.
B. Art, in Nietzsche's eyes, must recover the notion of beauty from the art made in Greece.
C. the way the artist must work on their art is the revaluation of the art of antiquity.
D. Nietzsche declares himself an admirer of the beauty present in the art of the Greeks that still endures.
13. For Sartre, human freedom is the faculty to do whatever one wants without any limitation. Freedom
formally it has no determining content, it is not subject to any necessity or law. However,
Sartre asserts that freedom is a condemnation because
A. The only way to limit it is by making a formal consideration of the norm.
B. demands maturity from man regarding the way he chooses to act.
