As Christina Howells notes in ‘Sartre and Negative Theology’, it is easily assumed that Sartre was ‘a God-haunted or Spirit-haunted atheist, one haunted if not by the god of Christianity then at least by the god of idealism’.1 Sartre himself, as the above epigraph suggests, was all too aware of the spectre of idealism that haunted—or better, tainted—his early philosophical endeavours.
It is said that Sartre maintained a certain opposition to post-structuralism, for which his focus on a dialectical understanding of historical praxis is considered evidence. Yet he rarely discussed post-structuralism, nor engaged it in debate; which is odd, since it formed part of his philosophical milieu. After all, he took on Marxism and Christianity. But to debate post-structuralism would mean addressing its view of the world, thereby assuming it actually had one. Perhaps he saw that to address it as an ideology, a view of the world, rather than a critique of discursivity itself, would be to transform it into what it was not, against itself.
John H. Gillespie, Marcos Norris, and Nik Farrell Fox
to outline his theological inheritance, beginning with a short biographical introduction which outlines his early rejection of Christianity, in reaction to the problem of evil, in favour of personal freedom. The interrelation between theology
Can Being-for-itself Avoid Bad Faith?
Ronald E. Santoni
that Sartre says about conversion and the possibility of deliverance (another term used in Christianity!) from bad faith to authenticity, authenticity can never be solidified as a permanent mode of being for human reality, because our free
A Politico-Anthropological Approach
Ferenc Bódi and Ralitsa Savova
of Gothic cathedrals. The eminent historian also claims that Western European Christianity, which created modern states and societies, was born in this historical and cultural field. In essence, the American political scientist, political adviser
John H. Gillespie
values without theology. The Death of God seems to entail the death of values, and of morality, and lead to nihilism. Nietzsche’s use of the term is not purely descriptive. It is part of his campaign against Christianity and its enfeebling force so
human life and the course of events as a history that is unfolding from a fixed beginning toward a definite end. [Indeed,] the originality of Christianity lay in introducing into the ancient world two ideas that had never before been associated: the idea
Translator : Ârash Aminian Tabrizi
schemes – very few for thought, more for the imagination, most for the sensibility – whose source lies in the centuries of Christianity to which we are heirs, like it or not. Thus, even though we might like to change the world and deliver it from the great
‘On the General Physics of Law and Morality, 4th Year of the Course, 1st Lecture, December 2, 1899, Course Outline: On Penal Sanctions’
Émile Durkheim, edited and translated by François Pizarro Noël, and Ronjon Paul Datta
as a function, not an idea of the mind, but of their inherent properties’ ( Durkheim  1982: 75 ). 11 Translators’ note. Cf. Durkheim's argument in The Rules of Sociological Method : The religious dogmas of Christianity have not changed for
Is Liberation without Freedom Possible?
, as well as Christianity and Judaism. For example, we saw this in the horrific attacks on the World Trade Center in 2001, which were aimed at financial institutions, but also more recently there have been several attacks in public places all over