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P. Sven Arvidson

rings. 8 Must I? For Sartre, we wake up and go to sleep in bad faith, living in a limited way that veils the truth of our absolute freedom. 9 The stable, substantial self I think I am (for example, a responsible professor) is only a constructed

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Sarah Horton

I am absorbed in treating a few chosen persons as absolute ends … if I am bent upon fulfilling all my duties towards them, I shall spend my life doing so; I shall be led to pass over in silence the injustices of the age … and finally to take

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Incarnation, Alienation, and Emancipation

A Sartrean Analysis of Filmic Violence

Daniel Sullivan

experiment’…The violent ‘game’ incarnates the type of violence characterizing the society in question.” 19 Sartre stresses that incarnating violence must be in some sense real . Violence always involves what he calls the Absolute – meaning, the ever

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Love and Violence

Sartre and the Ethics of Need

Katharine Wolfe

, need “is essential for human growth, [and] for the discovery and creation of new dimensions to human life” at the same time that it contributes to antagonism, animosity, and violence. 11 While need is a restriction of one's absolute freedom, it is

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Being-for-itself and the Ontological Structure

Can Being-for-itself Avoid Bad Faith?

Ronald E. Santoni

that human beings are, for Sartre, “naturally” or congenitally in bad faith in the sense that in the very upsurge of our being in the world, we refuse , reject, and attempt to flee the freedom we distinctively are, “i.e., absolute freedom which is the

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De Beauvoir, Existentialism and Marx

A Dialectic on Freedom

Angela Shepherd

not absolute, but situated’. 11 Choices are to be understood as reactions to situations and, in the case of woman, her situation is experienced as oppressive, and constricts her from engagement in projects. Nonetheless, what she makes of that

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The Art of Revolutionary Praxis

Ghosting a History without Shadows

Duane H. Davis

materialism both share the promise and peril of assigning the ultimate meaning and value of an action in terms of the end or the totality of history, be it Absolute Spirit or revolution. But lacking some God's-eye view of history, or as Merleau-Ponty described

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Your Past Comes Back to Haunt You

Sartre on Pure Reflection in Response to Husserl & Levinas

Curtis Sommerlatte

presents Husserl as conceiving of consciousness in two distinctive ways that Sartre would also develop: as non-substantial and non-thetic. Levinas introduces the idea that consciousness is non-substantial when he interprets the “absolute existence of

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Sartre, Lacan, and the Ethics of Psychoanalysis

A Defense of Lacanian Responsibility

Blake Scott

responsibility for their unconscious. So, even as early as 1949, the analyst, for Lacan, is incapable of—and not solely responsible for—“curing” the analysand, which would imply that they have some kind of absolute knowledge or power over their patients (which is

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‘This Is a Farce’

Sartrean Ethics in History, 1938–1948 – From Kantian Universalism to Derision

Juliette Simont

Translator : Ârash Aminian Tabrizi

in my house? In response, Constant attacks Kant’s absolute ban on lying. The position he defends, as he tries to situate himself in a dialectics of the ethical order and of politics – from the point of view of the problem posed, very concretely, by