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Daniel O'Shiel

This article argues that although Jean-Paul Sartre is widely acknowledged as an atheist, a closer look at his phenomenological ontology in Being and Nothingness (1943) demonstrates a more complicated picture. I explicate three concepts of God at

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Alfred Betschart

fall 2018, Ron Aronson published a remarkable essay with the title: “The Philosophy of Our Time,” 1 in which he praises Jean-Paul Sartre's existential Marxism as a possible “philosophical foundation for today's revitalized critiques of capitalism

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Mary Edwards

The central aim of this paper is to show that Jean-Paul Sartre's mature work represents a fecund source for contemporary feminist debate concerning the role of the imagination in women's psychological oppression. Before beginning, though, the

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David Schweikart

Ever since Marx, philosophy must lead to action. Otherwise it is irrelevant …. Philosophers must be angry, and, in this world, stay angry. Jean-Paul Sartre (1972) 1 I. The Quarrel On June 30, 1952 Albert Camus sent a seventeen-page letter to the

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Esther Demoulin

« On parle dans sa propre langue, on écrit dans une langue étrangère », 1 nous dit Sartre dans Les Mots . Quelle langue Sartre a-t-il dès lors utilisée pour écrire la parole ? À cette question, Sartre donne une réponse détaillée dans son article

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Sartre, Lacan, and the Ethics of Psychoanalysis

A Defense of Lacanian Responsibility

Blake Scott

period—from the Frankfurt school in Germany to Sartre and his successors in France—one can see how any significant overhaul to Freudian theory, such as Jacques Lacan’s proclaimed “return to Freud,” might also be of concern to contemporary philosophical

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Jean-Paul Sartre and Ronald Aronson

In early 1945, with the war not yet over, Sartre travelled to the United States for the first time. He travelled with a group of correspondents who were invited in order to influence French public opinion favourably towards the United States.1 Sartre was sent by his friend Albert Camus to report back to Combat, the leading newspaper of the independent left. Once invited, he arranged also to report back to the conservative newspaper, Le Figaro. Simone de Beauvoir reports that learning of Camus’ invitation in late 1944 was one of the most exciting moments of Sartre’s life.

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Leshaba Lechaba

This article explores the concept of bad faith as conceptualized by Sartre within the context of the existential lived experiences of those Fanon (1965) refers to as the condemned, the racialized, and the dehumanized subjects of the world. I explore the logic of authenticity as a liberatory intervention in relation to decolonial interventions and anti-racist movements such as Black Lives Matter in the USA and across the globe and recently, the #EndSars movement in Nigeria. I will therefore argue that the repudiation of the entrenched universal logic of Euro-American modernity requires one to be authentic in their praxis in order to escape bad faith.

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Andrew Inkpin

It is widely held that philosophy and literature are closely connected in Sartre, a view naturally suggested by the breadth of his writings and the prevalence of philosophical themes in his literary writing. The precise relation between the two

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Le sursis

petite critique de la raison journalistique

Jean-François Louette

Après quelques autres (Idt, Hollier), je voudrais reprendre la question des relations entre l’écriture du Sursis et les techniques du reportage – que Sartre a pratiqué, à Paris, lors de la Libération (avec l’aide de Beauvoir), puis aux États