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Cameron Bassiri

blacksmiths or leatherworkers of the bronze class exchange roles, but in the threatening and “evil” manner in which a bronze would exchange her role with a gold metal, or for the nature of the “metals” to change, such that what it would mean to be an

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‘Master, Slave and Merciless Struggle’

Sin and Lovelessness in Sartre's Saint Genet

Kate Kirkpatrick

through reciprocity is a failure that Sartre sees in many who would not think it just to call themselves ‘loveless’ or ‘unloving’. Saint Genet is as much about the chattering classes who read Genet's books in disdain and disgust as it is about Genet

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Too Much of Nothing

Analytic and Sartrean Phenomenological Perspectives

John Graham Wilson

philosophical discussions where, say, a term like négatité is compared to a purely diagrammatic symbol that does not admit of quantification, together with any commentary on négatités having an extension as a class of things, whereby whatever can be said of

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Contemporary “Structures” of Racism

A Sartrean Contribution to Resisting Racial Injustice

Justin I. Fugo

American politics. Working-class whites, for example, might not actually think non-whites are unworthy of equal moral treatment, but when their need of a job is spun in a way that suggests that the only way for them to get one is if non-whites don

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P. Sven Arvidson

-by-side” humans, as members of a community, we have leaders. Reverent ceremony between leaders and followers (a professor respectfully greeting a class to start a session or allowing a boss to formally conclude a meeting) is a key part of leadership, since it

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Accounting for Imaginary Presence

Husserl and Sartre on the Hyle of Pure Imagination

Di Huang

accepting. For Husserl, phantasy belongs to the class of objectifying or doxic acts, while feelings are acts of the sphere of emotion ( Gemütssphäre ) which are always founded on objectifying acts. This is not to deny that feelings are themselves intentional

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Your Past Comes Back to Haunt You

Sartre on Pure Reflection in Response to Husserl & Levinas

Curtis Sommerlatte

(Ibid., 37). Cf. Husserl, Cartesian Meditations , 109. 93 Ibid. 156. 94 Sartre, TE , 6. 95 Sartre, BN , 110. 96 The following discussion is indebted to Paul V. Spade, “Sartre's Being and Nothingness : Class Lecture Notes”, Bloomington, IN

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Alfred Betschart

claims. 9 Whereas in Marxist theory, classes are the prime agents of history, they are reduced to what Sartre calls “series” in the Critique . Classes do not act in Sartre's eyes; at best they form milieus. In this way, Sartre implicitly contests the

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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

they go to vote. Universal suffrage does not imply a sharing of feelings, and voting cannot be effective if it is an isolated act in the life of a person. That does not get very far. It no longer makes sense to refer to the concept of class

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Liesbeth Schoonheim

over her spiritual wellbeing, as was common for French Catholic girls of her class. The diary Beauvoir kept as a student would no longer be of such an explicitly confessional nature (and would no longer be read by her mother) and is instead conceived