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Paul Gyllenhammer

our respect. 3 Respectful relationality could be understood as the guiding norm for both Heidegger and Sartre. Heidegger and the Anthropocene Heidegger was well aware of the dangers of the modern view of reality well before the presence of climate

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David Drake

Conventional wisdom holds that the political evolution of an individual passes from youthful radicalism to the conservatism of later years. In this respect, as in many others, Sartre declined to follow the norm. As a young man, despite his detestation of the bourgeoisie, his anti-militaristic sentiments, his anti-authoritarianism and unconventional lifestyle, Sartre remained aloof from politics, while it was towards the end of his life that his most radical commitment occurred, triggered in large part by the events of May-June 1968. This paper will establish that although Sartre supported the 1968 student movement, he remained essentially outside it and it made little immediate impact on his thinking or practice; it was only several months later that the ‘events’ made themselves felt to Sartre, leading him to question the definition of himself as intellectual which he had defended hitherto.

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Kathleen Lennon

which is, according to regulatory gender norms, at variance with it. Then, Butler suggests, we recognise that everyday gender is just such a performance. Butler 15 discusses Jenny Livingston’s film Paris Is Burning , 16 a documentary about drag balls

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John Ireland and Constance Mui

racial justice. For example, our commitment to color-blindness as an ideal principle can result in social policies that ignore constraining background conditions for nonwhites. Ideal norms rarely hold up under non-ideal situations and Fugo concludes that

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Contemporary “Structures” of Racism

A Sartrean Contribution to Resisting Racial Injustice

Justin I. Fugo

something we make available, particularly through the inter-subjective world we construct. And this social world is constructed on and around not only material objects such as coffee beans, but ideas, beliefs, norms, and values, or what the later Sartre

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‘This Is a Farce’

Sartrean Ethics in History, 1938–1948 – From Kantian Universalism to Derision

Juliette Simont

Translator : Ârash Aminian Tabrizi

between the two authors is that both try, with a similar demand for radicality, to think an ethics of freedom by confronting difficulties and paradoxes occasioned by the idea of a norm giving itself as freedom ( l’idée de la donation de soi d’une norme

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Catrin Gibson

requires a lifelong transformation of fundamental project. Given the pervasive internalisation of patriarchal norms, authentic love is not a lived possibility for men and women in current Western society. I leave it open as to whether, if social conditions

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Damon Boria, Thomas Meagher, Adrian van den Hoven, and Matthew C. Eshleman

. The central reconstructive task is showing how Sartre’s existentialism can, with a bit of nudging, complement environmentalism. This task runs counter to the norm in contemporary environmental philosophy of either ignoring Sartre’s philosophy or

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Sociality, Seriousness, and Cynicism

A Response to Ronald Santoni on Bad Faith

Jonathan Webber

the time, such as whether you are in a hurry to get across the park. The sign will give you a reason to keep off the grass only if you value conforming to such social norms, either directly or as a means to other ends. What matters here is not simply

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From In-Itself to Practico-Inert

Freedom, Subjectivity and Progress

Kimberly S. Engels

and content of a society’. 12 Sartre describes how the availability of literature and the ability of more people to read actually led to a rupturing of society’s norms, becoming a force of social enlightenment. 13 To improve Gyllenhammer’s account