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Mary Edwards


This paper aims to show that Sartre's later work represents a valuable resource for feminist scholarship that remains relatively untapped. It analyses Sartre's discussions of women's attitude towards their situation from the 1940s, 1960s, and 1970s, alongside Beauvoir's account of women's situation in The Second Sex, to trace the development of Sartre's thought on the structure of gendered experience. It argues that Sartre transitions from reducing psychological oppression to self-deception in Being and Nothingness to construing women as ‘survivors’ of it in The Family Idiot. Then, it underlines the potential for Sartre's mature existentialism to contribute to current debates in feminist philosophy by illuminating the role of the imagination in women's psychological oppression.

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Jonathan Webber

Exactly what does Jean-Paul Sartre mean when he describes some conscious awareness as ‘non-thetic’? He does not explicitly say. Yet this phrase, sprinkled liberally throughout his early philosophical works, is germane to some of the distinctive and fundamental theories of Sartrean existentialism. My aim in this paper is to examine the concept in terms of the role that Sartre claims it plays in bad faith (mauvaise foi), the deliberate and motivated project of refusing to face or consider the consequences of some fact or facts. I will argue that non-thetic awareness could play the role Sartre ascribes to it in bad faith only if it is understood as being equivalent to the nonconceptual representational content currently discussed in anglophone philosophy of mind. I will proceed by first providing an initial rough characterisation of ‘non-thetic’ awareness through a discussion of the philosophical background to Sartre’s term, then showing how this rough characterisation needs to be refined in order that bad faith may evade the two paradoxes of self-deception, next drawing the distinction between conceptual and nonconceptual content, and then arguing that non-thetic awareness must be construed as nonconceptual content. This clarification of one of the most pervasive and one of the most obscure concepts in Sartrean existentialism will have the additional ramifications that Sartre’s theory of consciousness in general must be understood as involving both conceptual and nonconceptual structures and that his discussion of the interplay of these structures can provide innovative and valuable contributions to the debates over the role of conceptual and nonconceptual contents in perception and action currently raging in anglophone discussions of mind.

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Ronald E. Santoni

‘character’; a project of running away from our freedom; of ‘denying our freedom over our character’, favouring ‘fixed nature’ over ‘freedom.’ In short, it is a project of self-deception, or ‘lying to oneself’, as Sartre, following Nietzsche, calls it, but is

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Sociality, Seriousness, and Cynicism

A Response to Ronald Santoni on Bad Faith

Jonathan Webber

Project of Bad Faith Sartre famously contends that bad faith is a form of self-deception but cannot be ‘a cynical lie’ ( BN , 113). He argues that ‘if I deliberately and cynically attempt to lie to myself, I must completely fail in this undertaking

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Catrin Gibson

both our extreme responsibility and our absolute freedom to adopt alternative projects. Sartre denies the existence of objective values, so man bears sole responsibility for creating his own meaning in the world. People engage in self-deception in an

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What Would I Do with Lacan Today?

Thoughts on Sartre, Lacan, and Contemporary Psychoanalysis

Betty Cannon

lives. Sartre also recognizes the importance of Freud’s attention to the elements of self-deception with which most of our lives are permeated––elements that Sartre explained differently but that he considered a great discovery. 77 Indeed, Sartre

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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

discussion has also been limited to the theory of self-consciousness. I have not enquired whether constraints from other areas of interest—for example, self-deception, the lived body, freedom—might have imposed a non-iterative theory on Sartre. To assess such

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Le sursis

petite critique de la raison journalistique

Jean-François Louette

de roman, et qui n’aient assez vite abandonné leur espoir. » 20 Espérance – puis déception. Du coup Sartre prend le journalisme pour cible, dans Le sursis , où le traitement de la presse est volontiers sarcastique et parodique. Le roman laisse

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Contemporary “Structures” of Racism

A Sartrean Contribution to Resisting Racial Injustice

Justin I. Fugo

what leads Gordon to characterize racism as a form of bad faith. 17 Racism simultaneously affirms and denies the humanity of non-whites, making the racist a ‘master’ of self-deception. The need to develop and sustain racist beliefs, attitudes, fears

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Hiroaki Seki

déceptions dans le domaine personnel ou interpersonnel, entraînant des remises en question de sa propre évolution, des prises de conscience amères débouchant sur des autocritiques virulentes. Peu avant de reprendre la tragédie d’Euripide, Sartre revisite ses