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Accounting for Imaginary Presence

Husserl and Sartre on the Hyle of Pure Imagination

Di Huang

phantasy is also given its due, insofar as the implicated perception is a quasi -perception of my imaginary double. Despite its elegance, this theory also leaves much to be desired, especially concerning its account of the hyletic dimension of phantasy

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Sarah Horton

violence one treats a freedom like a thing, all the while recognizing its nature as freedom.” 9 Only another for-itself can recognize one’s freedom, so one wishes to preserve the other’s freedom to the extent necessary to obtain the desired recognition

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Sartrean Self-Consciousness and the Principle of Identity

Sartre’s Implicit Argument for the Non-Self-Identity of the Subject

Maiya Jordan

experiences. This experiencing of experience—what Husserl terms the “flow” of self-consciousness—has two aspects. On the one hand, it is a pre-reflective awareness (of) experience (it is, for example, an awareness (of) one’s perceptions, desires, hopes, or

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Jean-Pierre Boulé

’ontologie phénoménologique: ‘Desire desires the other as in-itself-for-itself. The other, similarly, desires to be in-itself-for-itself. This is the original useless passion’. 2 On compte également un article retentissant écrit par Serge Doubrovsky qui dans ‘Sartre

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Contemporary “Structures” of Racism

A Sartrean Contribution to Resisting Racial Injustice

Justin I. Fugo

justice, namely, that one's freedom for self-development and self-determination depends upon the recognition and active promotion of this freedom for others. Oppression, at least when not driven by purely sadistic desire, is likely motivated by the

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Kathleen Lennon

audience, with two favourite games of pilfering and saintliness. The pilfering occurs within the project of gaining desirable objects by means of which Genet can play the more privileged child he desires (and thereby imagines) himself to be. 22 A crisis

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Sociality, Seriousness, and Cynicism

A Response to Ronald Santoni on Bad Faith

Jonathan Webber

of all bad faith. Even so, he does not present this complex idea sufficiently clearly to avoid the confusion that his multiple use of the same phrase is likely to engender. Radical Conversion and the Desire to Be God Sartre confuses this

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What Would I Do with Lacan Today?

Thoughts on Sartre, Lacan, and Contemporary Psychoanalysis

Betty Cannon

’s use of Sartrean concepts (desire as lack of being, the look or gaze of the other, the ego as illusory object rather than subject), even if, in contrast to Sartre, he takes them in the direction of postmodernism. The question I ask myself in looking

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Ronald E. Santoni

and motives of my act’ ( BNR , 461–462), beyond the reasons, desires, and emotions that urge me to do that act. My essence, given my freedom, is always open to going beyond itself, of transcending my chosen ‘situation’, of pursuing new projects that

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Mindfulness Meditation

A Sartrean Analysis

Dane Sawyer

, motivations, and desires: “The For-itself is present to being in the form of flight; the Present is a perpetual flight in the face of being.” 27 Thus, attempting to be fully present ultimately fails as a project. As Sartre argues: “I am never any one of my