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Jean-Paul Sartre

The Russian Teatr Interviews of 1956 and 1962

Dennis A. Gilbert and Diana L. Burgin

addition to Sartre's dramatic criticism. Jean-Paul Sartre Our Interviews: Jean-Paul Sartre Teatr 1956 Returning to France after a trip to China, the well-known French writer and social activist, Jean-Paul Sartre, stopped in Moscow for a few

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Esther Demoulin

parvenir à transmettre au lecteur l’épaisseur de la durée et l’opacité des consciences ? Ce renversement différencie également nettement la pratique du dialogue de Jean-Paul Sartre de celle d’un écrivain comme André Malraux. Bien qu’ils partagent tous deux

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Adrian van den Hoven

was very much upset when, in 1987, Timothy O'Hagan and Jean-Pierre Boulé published A Checklist of Errors in Hazel Barnes English Translation of Jean-Paul Sartre's L'Etre et le néant. 4 In it, the authors compiled a list with four categories: (1

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Kathryn T. Gines

Is Jean-Paul Sartre to be credited for Richard Wright's existentialist leanings? This essay argues that while there have been noteworthy philosophical exchanges between Jean-Paul Sartre, Simone de Beauvoir, and Richard Wright, we can find evidence of Wright's philosophical and existential leanings before his interactions with Sartre and Beauvoir. In particular, Wright's short story "The Man Who Lived Underground" is analyzed as an existential, or Black existential, project that is published before Wright met Sartre and/or read his scholarship. Existentialist themes that emerge from Wright's short story include flight, guilt, life, death, dread, and freedom. Additionally, it is argued that "The Man Who Lived Underground" offers a reversal of the prototypical allegory of the cave that we find in the Western (ancient Greek) philosophical tradition. The essay takes seriously the significance of the intellectual exchanges between Sartre, Beauvoir, and Wright while also highlighting Wright's own philosophical legacy.

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Challenging the Absurd?

Sartre’s Article on Kafka and the Fantastic

Jo Bogaerts

Sartre’s Early Literary Criticism as Political Writing It is perhaps because of the political nature and animated style of What Is Literature – the full-fledged monograph in which Jean-Paul Sartre, in 1947, set out to launch the concept of a

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Catrin Gibson

In Being and Nothingness , 1 Jean-Paul Sartre claims that all love is doomed to failure. Love is another manifestation of the fundamental project to become God. To become God is impossible, yet it is what all humans strive for in their personal

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From Jean-Paul Sartre to Critical Existentialism

Notes for an Existentialist Ethical Theory

Maria Russo

This article examines Sartre’s works in which his attempt to find an existentialist ethics is evident. Most of the clues to this project are to be found in texts published posthumously since during his lifetime he never managed to fulfil the promise he made at the end of Being and Nothingness. It will be argued that this existentialist ethics owes a strong debt to Kantian philosophy, even if it confronts more directly the historical dynamics of violence and oppression. Despite the fact that this project is unfinished and only sketched out, it is possible to ask what Sartre’s direction of development would have been, pointing to the outline of a normative theory, Critical Existentialism, that could have its place in contemporary ethical debate.

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“One Is Not Born a Dramatist”

The Genesis of Sartre’s Theatrical Career in Writings to, with, and by Beauvoir

Dennis A. Gilbert

One of the principal themes of Jean-Paul Sartre’s autobiography, The Words (1963), is an understanding of his vocation as a writer during his childhood, adolescence, and, I would add, through the publication of his first novel, Nausea (1938

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Counter-Violence and Islamic Terrorism

Is Liberation without Freedom Possible?

Maria Russo

. Engagement for Jean-Paul Sartre was always directed at the possibilities and moral choices that individuals have within their historical context with the intention of identifying the normative horizon of the ‘concrete universal’. Nevertheless, Sartre left us

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The Poverty and Richness of the Imaginary

Sartre on (Anti-)racist Ways of Seeing

Laura McMahon

There is a central ambiguity in Jean-Paul Sartre's The Imaginary (1940). On the one hand, while imagination and perception “represent the two great irreducible attitudes of consciousness,” 1 Sartre describes mental images as impoverished in