 In later chapters he develops the basic ontological position in regard to free action. His point is not, of course, to say we are free to do or achieve anything (freedom as power), or even to claim that we are free to “project” anything at all. The for-itself is always in a factical situation. Nonetheless, he asserts that the combination of the motives and ends we aspire to in relation to that facticity depend on an act of negation in relation to the given. As he puts it: “Action necessarily implies as its condition the recognition of a “desideratum”; that is, of an objective lack or again of a negatité” (Sartre 1943 [1956: 433]). Even suffering in-itself is not a sufficient motive to determine particular acts. Rather, it is the apprehension of the revolution as possible (and as desired) which gives to the worker’s suffering its value as motive (Sartre 1943 [1956: 437]). A factual state, even poverty, does not determine consciousness to apprehend it as a lack. No factual state, whatever it may be, can cause consciousness to respond to it in any one way. Rather, we make a choice (usually pre-reflective) about the significance of that factual state for us, and the ends and motives that we adopt in relation to it. We are “condemned” to freedom of this ontological sort, with resulting anguish and responsibility for our individual situation, as well as for more collective situations of racism, oppression, and colonialism. These are the themes for which Sartre became famous, especially after World War 2 and Existentialism is a Humanism.