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Catrin Gibson

relations, hence Sartre’s claim that love is inevitably unsuccessful. Few of us, however, would be willing to accept such a bleak conclusion – including Sartre himself. In the posthumously published Notebooks for an Ethics , written concurrently with Being

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Matthew C. Eshleman, David Lethbridge, J. C. Berendzen, and T Storm Heter

T Storm Heter, Sartre’s Ethics of Engagement Review by Matthew C. Eshleman

Jean-Paul Sartre, The Aftermath of War Review by David Lethbridge

David Sherman, Sartre and Adorno: The Dialectics of Subjectivity Review by J. C. Berendzen

Yiwei Zheng, Ontology and Ethics in Sartre’s Early Philosophy Review by T Storm Heter

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Ruth Kitchen

For Sartre, shame is not an ethical but an ontological experience. With this in mind, the article examines the philosophical connection between shame and ambiguity through analysis of the experiences of abortion and the Nazi Occupation. The article demonstrates how Beauvoir develops Sartre's ontological notion of shame into an ethical philosophy of ambiguity as a result of wartime experiences. It demonstrates how encounters with shame, abortion, ambiguity and Occupation life in Beauvoir's 1945 novel Le sang des autres elucidate and are developed by Sartre and Beauvoir's philosophies of shame and ambiguity. The paper proposes that Sartre's and Beauvoir's thought was shaped by living through the Nazi Occupation and reveals how the memory of wartime shame is activated in contemporary ethical dilemmas in later literary works of both writers.

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David Detmer

Gail Evelyn Linsenbard, An Investigation of Jean-Paul Sartre’s Posthumously Published Notebooks for an Ethics. Lewiston, NY: Edwin Mellen, 2000, 170pp. ISBN 0-7734-7793-4, $99.95.

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Yiwei Zheng

‘Pure reflection’ is an important concept that bridges Sartre’s ontology and ethics in his early philosophy. In Being and Nothingness, Sartre devoted a section (Part Two, Chapter Two, Section III) to a discussion of the ontological characteristics of pure reflection. In Notebooks for an Ethics,3 he explored the ethical implications of the ontological characteristics of pure reflection (that he had presented in Being and Nothingness) and he used pure reflection as an essential stage leading to an ethical life of ‘authenticity’.

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Manuel Braganca, Rebecca Pitt, Helen Tattam, Willie Thompson, and Jean-Pierre Boulé

Gérard Wormser (ed.), Jean-Paul Sartre, du mythe à l’histoire Review by Manuel Braganca

Jack Reynolds, Understanding Existentialism Review by Rebecca Pitt

Christine Daigle (ed.), Existentialist Thinkers and Ethics Review by Helen Tattam

Gary Cox, Sartre: A Guide for the Perplexed Review by Willie Thompson

Carole Seymour-Jones, A Dangerous Liaison: Simone de Beauvoir and Jean-Paul Sartre Review by Jean-Pierre Boulé

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Yiwei Zheng

While the notion of “bad faith” remains stable in Jean-Paul Sartre’s early philosophy, the notions of “pure reflection” and “good faith” undergo significant changes. In Being and Nothingness,2 pure reflection was presented as a necessary but not sufficient condition for authenticity,3 whereas in Notebooks for an Ethics ,4 ‘pure reflection’ and ‘authenticity’ seemed to refer to the same consciousness (although with different emphasis)5 (NE, 12, 472-482, 515). In Being and Nothingness, the project of good faith was introduced as a corrupted mode of being, which, like bad faith, stands in contrast to authenticity (EN, 108-111; BN, 113-116), whereas in Notebooks for an Ethics, Sartre did not seem to distinguish good faith from authenticity (NE, 12).

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Keith Reader, Reidar Due, and Natascha H. Lancaster

Bernard-Henri Lévy, Le Siècle de Sartre, Paris: Grasset, 2000, 663 pp. 148 FF. ISBN 2- 246-59221-6 Review by Keith Reader

Lendemains: ‘Cinquante ans après Le Deuxième Sexe: Beauvoir en débats’ 24. Jahrgang, 1999, 94. ISBN 3-86057-964-9 Review by Reidar Due

James Giles, ed., French Existentialism; Consciousness, Ethics and Relations with Others, Amsterdam/Atlanta: Rodopi, 1999, 219 pp. £19.50 Review by Natascha H. Lancaster

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Christine Daigle

This article shows that Sartre’s theatrical works offer a reflection on morality, in particular The Flies, The Devil and the Good Lord, and The Sequestered of Altona. The ethical reflections that we find in his plays fill a philosophical gap left after Being and Nothingness. The plays offer an exploration of freedom’s rootedness in situation which complements the more theoretical notes of the posthumously published Notebooks for an Ethics. Additionally, I link Sartre’s ethics and Nietzsche’s ethics showing that both thinkers rest their philosophies on a strict atheism. Further, their elaborations on morality follow a similar path by emphasizing individual freedom and thus subsequently the responsibility of the individual as the creator of values.

Cet article fait la démonstration que les œuvres théâtrales de Sartre, plus particulièrement Les Mouches, Le Diable et le bon dieu et Les Séquestrés d'Altona, tiennent lieu de réflexion morale chez Sartre. La réflexion éthique qu'on y retrouve comble un manque laissé par les écrits philosophiques suivant L'Être et le néant. Les pièces et leur exploration de l'ancrage de la liberté dans la situation offrent un complément aux notes plus théoriques des Cahiers pour une morale, publiés à titre posthume. En plus de faire cette démonstration, cet article explore les liens entre la morale des pièces sartriennes et la morale nietzschéenne. Il ressort de cet examen que ces deux morales s'appuient sur un athéisme pur et dur et s'élaborent de même façon en mettant l'emphase sur la liberté de l'individu et son rôle en tant que créateur de valeurs.

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Konstanze Baron

‘C’est dans la connaissance des conditions authentiques de notre vie qu’il nous faut puiser la force de vivre et des raisons d’agir’ states Simone de Beauvoir at the outset of her plea for an existentialist ethics in Pour une morale de l’ambiguïté. Surely, very few philosophers would disagree with her. A correct understanding of the ‘human condition’ has always been held indispensable to the formulation of any moral philosophy, and it seems all the more necessary in the context of an existentialist theory which, in denying the existence of a common human nature, places all the emphasis on the self-made aspect of human life.