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We begin this issue with a Symposium entitled “Sartre and Terror.” It is introduced by Kenneth Anderson and it opens with a translation by Elizabeth Bowman of Sartre’s commentary on the 1972 Munich massacre. She has prefaced it with a summary of events. Next Ronald Aronson focuses on the events of 9/11 and distinguishes between permissible and destructive violence.

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The Muslim Presence in France and the United States

Its Consequences for Secularism

Jocelyne Cesari

All too often, the question of Muslim minorities in Europe and America is discussedsolely in socioeconomic terms or with a simplistic focus on the Islamicreligion and its purported incompatibility with democracy. This article focusesinstead on the secularism of Western host societies as a major factor in the integrationof Muslim minorities. It compares French and American secularismand argues that while French-style secularism has contributed to present tensionsbetween French Muslims and the French state, American secularism hasfacilitated the integration of Muslims in the United States—even after 9/11.

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Jennifer Ang Mei Sze

Sartrean ontological intersubjectivity is often understood to be hostile and conflictive, and Sartrean dialectics is repeatedly interpreted through the lenses of the Hegelian master-slave dyad, translating into a conflictive theory of practical ensembles. Building on this, critics in the aftermath of 9/11 argued that 'terror' and 'revolutionary violence' introduced in Critique of Dialectical Reason as the anti-thesis of oppression underscored his anti-colonial writings and this gives us justification to think that Sartre might consider terrorism a form of revolutionary violence.

With this in mind, this paper does not deal with the bigger issue of Sartre's political position, but only aims to question the basis of reading Hegelian dialectics in Sartre's ontology of intersubjectivity and social ensembles. Revisiting the role of dialectics in his Search for a Method and Critique of Dialectical Reason, it reveals a Sartre who is critical of Hegelian dialectics, and establishes his intersubjectivity as more compatible with Heidegger's being-with-others rather than Hegel's being-for-others.

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Betsy Bowman and Bob Stone

The question whether, in the interim, the "socialist morality" allows adequate restraint on revolutionary action, cannot fairly be answered in abstraction from history, in this case our epoch. We submit that the group of projects called corporate "globalization" - imposing free trade, privatization, and dominance of transnational corporations - shapes that epoch. These projects are associated with polarization of wealth, deepening poverty, and an alarming new global U.S. military domination. Using 9/11 as pretext for a "war on terror," this domination backs corporate globalization. If Nazi occupation of France and French occupation of Algeria made Sartre and Beauvoir assign moral primacy to overcoming oppressive systems, then U.S. global occupation should occasion rebirth of that commitment. Parallels among the three occupations are striking. France's turning of colonial and metropolitan working classes against each other is echoed by globalization's pitting of (e.g.) Chinese against Mexican workers in a race to lower wages to get investment. Seducing first-world workers with racial superiority and cheap imports from near-slavery producers once again conceals their thralldom to their own bosses. Nazi and French use of overwhelming force and even torture are re-cycled by the U.S. and its agents, again to hide the vulnerability of their small forces amidst their enemies.

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Counter-Violence and Islamic Terrorism

Is Liberation without Freedom Possible?

Maria Russo

Studies International 11, nos 1–2 (2005): 251–264, 261. 5 Many authors have thought back to Sartre and his analysis of violence after the events of 9/11. Sartre certainly gave priority to his engagement over his philosophical analysis. The possibility

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By Sentiment and By Status

Remembering and Forgetting Crémieux during the Franco-Algerian War

Jessica Hammerman

nationalité française depuis la Révolution (Paris: Éditions Grasset & Fasquelle), 9. 11 Maud Mandel, Jews and Muslims in France: A History of a Conflict (Princeton: Princeton University Press, 2014), 44ff. 12 On the impact of Jewish-American organizations

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Black October

Comics, Memory, and Cultural Representations of 17 October 1961

Claire Gorrara

, 2013). This addresses the political legacies of the Algerian War in the shadow of 9/11. 34 French rapper Médine in his song “17 octobre” (2006) and in the on-line video takes a similar perspective by adopting the viewpoint of a demonstrator who dies on

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The Gallic Singularity

The Medieval and Early Modern Origins

Tracy Adams

Ages and Renaissance , ed. Frederick Kiefer (Turnhout: Brepols, 2009), 1–30. 10 See Karen Offen, The Woman Question in France, 1400–1870 (Cambridge: Cambridge University Press, 2017), 9. 11 Offen, The Woman Question in France, 9; Ozouf, Mots des

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Outrageous Flirtation, Repressed Flirtation, and the Gallic Singularity

Alexis de Tocqueville's Comparative Views on Women and Marriage in France and the United States

Jean Elisabeth Pedersen

the associated notes, see Beaumont, Marie, ou l'esclavage . 55 Beaumont, Marie, or Slavery , 9–11. 56 Ibid., 14. 57 Ibid., 14. 58 Ibid., 14. 59 Ibid., 14–15. 60 Ibid., 16–17. 61 Ibid., 18. 62 Ibid., 19–20. 63 Ibid., 20, 22. 64 Ibid., 22. 65 Ibid

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Le Rallye Méditerranée-le Cap

Racing towards Eurafrica?

Megan Brown

la Convention de Lomé I: Actes du Colloque International de Paris, 1er et 2 Avril 2004 , ed. Marie-Thérèse Bitsch and Gérard Bossuat (Brussels: Bruylant, 2005), 9–33, here 9. 11 Gordon Pirie, “Automobile Organizations Driving Tourism in Pre