. I will argue that the complexity of de Beauvoir’s account is informed by her acceptance, alongside her existentialism, of Marxism. I argue that by examining de Beauvoir’s work in the light of Marx, we can resolve some of the tensions previously
A Dialectic on Freedom
T Storm Heter
This special issue explores how existential thinking can be a living, global force that opposes racist praxis and thought. We are used to hearing that the “heyday” of existentialism was the middle of the twentieth century. In truth, because
Notes for an Existentialist Ethical Theory
try to go one step further by sketching what I have called Critical Existentialism, an existentialist version of Kantian formal ethics. It is important to link this proposal to the contemporary meta-ethical and normative debate, clarifying what could
is that terms such as existential or existentialist Marxism or Marxist existentialism are cases of a contradictio in adiecto . In its March 1966 issue, the French Communist journal La Nouvelle Critique asked the question: Sartre est-il marxiste
This article explores the relationship between existentialism and the horror genre. Noël Carroll and others have proposed that horror monsters defy established categories. Carroll also argues that the emotion they provoke - 'art-horror' - is a 'composite' of fear and disgust. I argue that the sometimes horrifying images and metaphors of Sartre's early philosophy, which correlate with nausea and anxiety, have a non-coincidental commonality with art-horror explained by existentialism's preoccupation with the interstitial nature of the self. Further, it is argued that, as with some of the more sophisticated examples of the horror genre, the way for existential protagonists like Roquentin and Gregor Samsa to meet the challenge of the horrifying involves an accommodation of these features of the existential condition within their developing identity, which results in them appearing monstrous to others. Lastly, it is claimed that the association between existentialism and art-horror can explain the (paradoxical) appeal of horror.
Lewis Gordon's Political Commitment to Thinking Otherwise and Setting Afoot a New Humanity
This article offers a critical analysis of Euromodernity through an engagement with the Africana existentialism of Lewis R. Gordon. Drawing on Gordon's recent work Freedom, Justice, and Decolonization (Routledge, 2021) as well as Frantz Fanon, the author argues for the need to decolonize modernity by decoupling Europe and reason, freedom, knowledge, and power. Understanding what it means to be a human being involves an ongoing commitment understanding its relationship to the larger structures of reality, including social reality.
This paper examines Angela Davis’s 1969 Lectures on Liberation and her critique of Jean-Paul Sartre’s views regarding freedom and enslaved agency. Across four sections, the paper etches out Davis’s response to what she calls Sartre’s ‘notorious statement’ through her own existential reading of Frederick Douglass’s resistance to chattel slavery. Instead of interpreting Davis’s existential insights through the work of Sartre or other Western continental philosophers, the paper engages Lewis Gordon, George Yancy, Frank Kirkland, and LaRose Parris to develop an alternative frame for assessing Davis’s existential thinking. Embracing a diverse lineage of existential philosophy, the paper argues for Black-centered approaches to existential philosophy that resonate with, but are not reducible or indebted to, European existentialism.
Rick Turner on Morality, Inequality and Existentialism
which many observers and citizens feel has been lacking in the 1980s through to the present day ( Macqueen 2015 ). Turner’s sweepingly aggressive political philosophy is an extension of Sartre’s existentialism. For example, in the 1938 novel Nausea
engendered it. 36 For Sartre, what Marxism needs is a healthy dose of existentialism. He does not say that exactly, but calls existentialism “an ideology ,” a “parasitical system living on the margin of Knowledge, which at first it opposed, but into which
Ibid. 12 Margaret Simons, Beauvoir and The Second Sex: feminism, race, and the origins of existentialism (Lanham: Rowman & Littlefield Publishers, 1999), 141-151. 13 Ibid., 124; 140-142. 14 Simone de Beauvoir to Nelson Algren, 1 December 1947