interminable, ever re-enfolding, ‘end.’ The human being in search of food, water, or shelter experiences—through a lived sense of lack—the external world as threatening her inner world with destruction. She responds to this threat by seeking to incorporate into
Search Results
In Sartre Studies International
- Published (Print):
- 01 Dec 2019
- Article Type:
- Research Article
- Pages:
- 37–56
Paul Gyllenhammer
resources. Sartre explains that social injustice stems from and is maintained by a scarcity of resources, straightforwardly material (e.g., access to food) and quasi-material (e.g., access to social power). As with Hobbes, when life is at stake, each person
In Sartre Studies International
- Published (Print):
- 01 Dec 2018
- Article Type:
- Research Article
- Pages:
- 25–44
Baya Messaoudi
of “imposture,” even “hallucination.” Others say that they are based on sharing and exchange. Jean-Paul Sartre sees the problem above all in terms of freedom. Although dogs live together with humans and find their shelter and food within a human
In Sartre Studies International
- Published (Print):
- 01 Dec 2016
- Article Type:
- Research Article
- Pages:
- 39–52
Matthew Eshleman
on his arrow. The meat was then divided by rule , with the slayer receiving the frontal portion and his hunting companions the rest. So crucial was food sharing that the Eskimo used ridicule to prevent hoarding and greed” (p. 23–24, emphasis added
In Sartre Studies International
- Published (Print):
- 01 Dec 2018
- Article Type:
- Review Article
- Pages:
- 84–100
Contemporary “Structures” of Racism
A Sartrean Contribution to Resisting Racial Injustice
Justin I. Fugo
, but the injustice isn't primarily a matter of the lack of basic needs, but how this lack of basic needs undermines human agency. Sartre makes this point, stating: So in oppression, the bit of bread that constitutes one's only food is indeed the
In Sartre Studies International
- Published (Print):
- 01 Dec 2019
- Article Type:
- Research Article
- Pages:
- 57–76
Matthew C. Eshleman, Eric Hamm, Curtis Sommerlatte, Adrian van den Hoven, Michael Lejman, and Diane Perpich
readers that both philosophers offer treatments of shame, nausea, or insomnia, the overlap is rarely remarked and has never, to my knowledge, been given the kind of extensive treatment that Sealey devotes to it. This in itself should provide much food for