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Tim Huntley, Alistair Rolls, and David Drake

Helen Tattam, Time in the Philosophy of Gabriel Marcel Review by Tim Huntley

Rosemary Lloyd and Jean Fornasiero (eds.), Magnificent Obsessions: Honouring the Lives of Hazel Rowley Review by Alistair Rolls

Emmanuel Barot (dir.), Sartre et le Marxisme Richard Wolin, The Wind from the East: French Intellectuals, the Cultural Revolution and the Legacy of the 1960s Léo Lévy, A la vie Review by David Drake

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Matt Eshleman, Mark William Westmoreland, and Yiwei Zheng

Stephen Wang, Aquinas and Sartre: On Freedom, Personal Identity and the Possibility of Happiness Review by Matt Eshleman

Jonathan Judaken, ed. Race After Sartre: Antiracism, African Existentialism, Postcolonialism Review by Mark William Westmoreland

Anthony Hatzimoysis, The Philosophy of Sartre Review by Yiwei Zheng

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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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Jeffrey Wilson

Since Kant, modern philosophy has reacted critically and most often dismissively to any theories or inquiries deemed “metaphysical.” The Critique of Pure Reason shows that although human beings naturally seek knowledge of things that are beyond the limits of all possible experience (i.e., metaphysical knowledge), the categories by means of which we are capable of knowledge are all restricted in their legitimate application to objects of possible experience.

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Adrian van den Hoven

This collection of twenty-one articles by thirteen American, six British, and two Canadian scholars is divided into four sections: Sartre and Philosophy; Sartre and Psychology; Sartre: (Auto)biography, Theater, and Cinema; and, finally, Sartre and Politics. The great diversity of approaches and commentaries is a tribute to the stature of Sartre, whose writings continue to have an impact on the English-speaking world and farther afield.

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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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Francesco Caddeo

After decades of separation between Sartre's philosophy and Foucault's philosophy, we are now in a position to offer an analysis free from all dogmatic presuppositions. On the basis of certain themes, such as the study of the mechanisms of power, systems of marginalization, and how subjectivity is constituted, it is now possible to create links which go beyond the sterile polemics which have so often marked French philosophy. Today, Sartre and Foucault can be re-read as two very important tool-keys for giving us a way to understand the developments arising during our time. Their personal polemic of the mid-1960s must be re-read as a mutual misunderstanding. Notwithstanding some of the acerbic remarks the two philosophers said about each other, we will see that in these same pages can be found ways of thinking, especially regarding the conception of subjectivity, which can bring together these two intellectual itineraries.

French Après quelques décennies de séparation académique entre la philosophie sartrienne et foucaldienne, nous pouvons maintenant déployer une analyse qui se détache de tous les préjugés dogmatiques. À partir de certaines thématiques particulières comme celles de l'étude des mécanismes du pouvoir, des systèmes de marginalisation, de constitution de la subjectivité, il est possible aujourd'hui de construire des liens qui dépassent les stériles polémiques qui ont souvent marqué la philosophie française. Aujourd'hui Sartre et Foucault peuvent être relus, en fait, comme deux boites-à-outils très importantes pour donner une clé de lecture des évènements marquants de l'époque contemporaine. Leur polémique personnelle du milieu des années soixante doit être relue, en effet, comme une incompréhension réciproque : malgré les échanges acerbes entre les deux philosophes, nous verrons dans ces pages que certaines considérations, surtout à propos de la conception de la subjectivité, peuvent rapprocher les deux parcours intellectuels.

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Alexis Chabot

Translator : Ârash Aminian Tabrizi

Abstract

Atheism is at the heart of Sartre’s philosophy but also of his reflections on writing and the choice of the imaginary. Nonetheless, atheism for him is not a matter of an acquired and self-assured spiritual option. It is a struggle against the temptation of faith, a struggle which is nothing else than the aspiration to Being, to a justified existence, to the surpassing of contingency. This is why Sartre can qualify atheism as ‘cruel’. To be victorious against the illusions of necessity, against the confusion of literature and religion, atheism is a never-ending process of liquidation of the very idea of ‘Salvation’.

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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.

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David Rose

Sartre’s account of freedom is still widely understood as a version of metaphysical libertarianism, a doctrine which asserts that the human being is completely and unconditionally free. This prevalent reading is largely due to the influence still held by Mary Warnock’s interpretation of his early texts and her privileging of the role of anguish in his thought. The true doctrine of Sartrean philosophy is, according to this position, the idea that man is absolutely and unconditionally free and that determinism is false.