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Sociality, Seriousness, and Cynicism

A Response to Ronald Santoni on Bad Faith

Jonathan Webber

Ronald Santoni was already firmly in the firmament of stellar Sartre scholars by the time I started reading and puzzling over Sartre's philosophy more than two decades ago. My understanding of Sartre's theory of bad faith is deeply indebted to

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John H. Gillespie

atheistic philosophy. Recognising that most great philosophers were believers or theists, he saw a need for a strong atheistic philosophy: ‘Mais ce qui me semblait, c’est qu’une grande philosophie athée, réellement athée, manquait dans la philosophie’ [But

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John Ireland and Constance Mui

issue testifies yet again to the variety of causes, preoccupations and lines of inquiry informed by Sartre's thought. With his article: “How Can Sartrean Consciousness Be Reverent?”, Sven Arvidson seeks to connect Sartre's early philosophy to virtue

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Edited by Ârash Aminian Tabrizi, Kate Kirkpatrick, and Marieke Mueller

fields within and beyond philosophy and literature. In her contribution, Juliette Simont reads the possibility of a deep Kantian filiation in certain of Sartre’s writings where ethics is concerned. She traces how Sartre initially shares some of Kant

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John Ireland and Constance Mui

Graham Wilson argues that it is beyond the scope of analytic philosophy to account for phenomenological experiences of nothingness, captured by Sartre in the celebrated example of Pierre’s absence at the café. Wilson rejects the analytic assumption that

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John Gillespie and Katherine Morris

books reviewed: most obviously, William L. Remley's Jean-Paul Sartre's Anarchist Philosophy (which our reviewer Nik Farrell Fox admires while regretting Remley's ‘regressive’ approach) and William Rowlandson's Sartre in Cuba – Cuba in Sartre (which

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A Malady of the Left and an Ethics of Communism

Badiouian Diagnosis, Lacanian Cure, Sartrean Responsibility

Andrey Gordienko

constitutes the only real possibility. The ‘mad’ audacity of communism consists in inciting separation from this prevailing opinion in order to expose the subject to the eternity of the equal. Since Sartre's philosophy of praxis conjoins the political idea

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Concerning Durkheim's 1899 Lecture ‘On Penal Sanctions’

Introduction, Translation Notes, and Comments

Ronjon Paul Datta and François Pizarro Noël

this may cause some objections. Referring to previously published Durkheim material containing the phrase science ou physique des mœurs, Hall (1993) suggests instead ‘the natural philosophy of social norms’ and translating Physique des mœurs et du

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Ronald E. Santoni

philosophy to have appeared in English since the turn of the century. Although he has referred only sparingly to my work (sometimes in agreement!), I confess that I have learned from and been challenged by his work. In fact, I have been persuaded by it to

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Disharmonious Continuity

Critiquing Presence with Sartre and Derrida

Gavin Rae

subject and approach to history, and a confrontation with traditional philosophy on its terms. 2 Derrida offers a more extensive and nuanced, if not contradictory, assessment of Sartre that wavers between affirming Sartre’s position over Edmund Husserl