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David Schweikart

an approximation as far as ends are concerned and, so that the approximation should become more and more accurately defined, it would allow absolute freedom of speech.” 9 In his reply to Camus, Sartre offers is an analysis—an unsparing one—of Camus

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From In-Itself to Practico-Inert

Freedom, Subjectivity and Progress

Kimberly S. Engels

aimed at . As soon as I avail myself of the opening market ‘Exit’ and go out through it, I am not using it in the absolute freedom of my personal projects […] I do not submit to the object itself when I use it as an ‘Exit’; I adapt myself to the human

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Ronald E. Santoni

to want an ‘absolute equivalence of our being with itself’ ( BN , 59) – the sure mark of bad faith for Sartre. Bad Faith, Sincerity, and Reflection. In my Bad Faith, Good Faith and Authenticity , I stewed considerably over Sartre's claim in

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Contemporary “Structures” of Racism

A Sartrean Contribution to Resisting Racial Injustice

Justin I. Fugo

opposed to offering appeals or calls for action. Moral obligations are better understood as regulative ideals rather than absolute duties. Such an understanding admits to the dynamic process of morality, in which we need to appeal continually to others to

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What Would I Do with Lacan Today?

Thoughts on Sartre, Lacan, and Contemporary Psychoanalysis

Betty Cannon

illusory safety.” 65 It may be natural to long for certainty and absolute safety to protect our love, but the truth is that we cannot have them and opting for the illusion of safety creates boredom and stagnation. Mitchell thinks that this illusion is

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Noel N. Sauer

to found itself gave itself the modification of the for-itself.’ Nevertheless, metaphysics should attempt to establish the nature and meaning of the articulation of Being-in-itself and the absolute event of the upsurge of the for-itself” (680). Sartre

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Does the City of Ends Correspond to a Classless Society?

A New Idea of Democracy in Sartre's Hope Now

Maria Russo

a classless society is presented as the only possibility of reducing social inequalities. 2 However, this extreme point of view was not the only perspective Sartre tried to develop. Until the end of the 1940s, he had matured an absolute and radical