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In Praise of Sarah Richmond's Translation of L'Être et le néant

Matthew C. Eshleman

, unfortunately marred by a gratuitous series of ad hominem attacks on the translators themselves. 2 By way of contrast, although Sartre scholars have long recognised various liabilities with Hazel Barnes’ translation (see below), many have, by and large, found

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Sarah Richmond's Translation of Jean-Paul Sartre's Being and Nothingness

Adrian van den Hoven

Sartre's L'Etre et le néant was first published in 1943. 1 Hazel Barnes's translation, which was, of course, based on the 1943 Gallimard edition, came out twenty-three years later in 1956, 2 and then, sixty-two years later, in 2018, Routledge

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Who Is the Subject of Autobiography?

Hazel E. Barnes

Since any autobiography is necessarily personal and since I have recently written one, I will rephrase the question in my title: “Who is the subject of my autobiography?” If I say, “Hazel Barnes,” the answer is unchallengeable but not illuminating. If I say, “I am,” we fall into a morass. To critique that “I am” would be to take on all of the problems of postmodernism. I wish that I had added a subtitle so that the whole would read, “Who is the Subject of Autobiography? A Sartrean Response.” Or better, “The Response of a Sartrean.” This way I would be on firmer ground, though many interesting questions would remain. Let us assume that I have done so.

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Review of The Story I Tell Myself: A Venture in Existential Autobiography

Sonia R. Kruks

“I think that to watch others in their solitude grappling with what comes to them, making it into themselves, and giving it back to the world as something that was not there before is to see the very image of what each of us is. It is to experience the least common denominator of our inwardness” (xvi). These observations, drawn from the “apologia” with which Hazel Barnes begins her venture, encapsulate her vision of existentialism, as well as her views on the purposes of autobiography and literature more broadly. Her vision is, of course, indebted to the philosophy of Sartre, but is not identical to his. For Barnes gives Sartre’s existentialism back to the world with her own distinctive mark on it, as less agonistic and more concerned with human connectivity.

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John Gillespie and Katherine Morris

Sarah Richmond's eagerly awaited translation of L'être et le néant , replacing Hazel Barnes's 1956 translation with a more accurate, fluent and philosophically contextualised version which will be a boon for English-speaking scholars for whom wrestling

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Responses to Matthew Eshleman and Adrian van den Hoven

Sarah Richmond

predecessor, Hazel Barnes. He also raises the intriguing question about whether my new translation will have any determinate effect on the way BN is interpreted. (I should clarify that I did not consciously intend to build any particular philosophical

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Alienation between the Critique of Dialectical Reason and the Critique of Economic Reason

Sketch of a Materialist Ethics

Chiara Collamati

Translator : Marieke Mueller and Kate Kirkpatrick

referenced as QM ). For an English translation see Search for a Method , trans. Hazel Barnes (New York: Knopf, 1963 Hazel Barnes), 180. 14 On this ambivalence see Laurent Husson, ‘Sartre et Lefebvre: aliénation et quotidienneté’ in Sartre et le marxisme

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Bad Faith and Character in Jonathan Webber's Sartre

An Appreciation and Critique

Ronald E. Santoni

. Hazel Barnes, intro. by Mary Warnock, (London: Routledge Classic, 2003), 59. This is referred to as BNR in the text. The same original translation but, unfortunately for scholars, Routledge unnecessarily and inconveniently changed the pagination. This

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Sartre on Mental Imagery

Noel N. Sauer

Sartre’s theory of mental imagery, let alone discussions of his broader theory of imagination. And we should acknowledge his accurate appropriation of Sartre’s view of the past and the body; indeed, Hazel Barnes shows the same appropriation with the

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Authentic Love and the Mother-Child Relationship

Catrin Gibson

rather than any other ( BN , 162). Hence Hazel Barnes’s appraisal: ‘One gets the feeling in Being and Nothingness that the for-itself sprang forth from the ground of being in full maturity – like Athena from the forehead of Zeus’. 18 Contra Sartre, the