The practico-inert is a commonly mentioned term in Sartre’s A Critique of Dialectical Reason, Vol. 1 , 1 yet has received only modest attention in analyses of this major work. The concept is as important as it is complex. The shift from Sartre
Freedom, Subjectivity and Progress
Kimberly S. Engels
Paul Gyllenhammer, Bruce Baugh and Thomas R. Flynn
The articles in this section deal with two concepts from Sartre’s Critique of Dialectical Reason analyzed in the work of Tom Flynn. The first is the practico-inert, the materialized result of human activity that can turn that activity against itself, but which can also take on a positive and progressive role in history. It is this progressive role that Paul Gyllenhammer analyzes. Bruce Baugh’s article looks at Flynn’s analyses of how, in the Critique, the “third” mediates group praxis in such a way that it moves from passivity to activity but without fusing into a hyperorganism, and how this decisive shift accounts for “the revolutionary moment.”
A Sartrean Contribution to Resisting Racial Injustice
Justin I. Fugo
This paper develops an account of racism as rooted in social structural processes. Using Sartre, I attempt to give a general analysis of what I refer to as the “structures” of our social world, namely the practico-inert, serial collectives, and social groups. I then apply this analysis to expose and elucidate “racist structures,” specifically those that are oftentimes assumed to be ‘race neutral’. By highlighting structures of racial oppression and domination, I aim to justify: 1) the imperative of creating conditions free from oppression and domination, over the adherence to ‘ideal’ principles which perpetuate racial injustice; 2) the shared responsibility we have collectively to resist and transform social structural processes that continue to produce racial injustice.
we are tasked with battling the often unintended consequences of past actions, which are crystallized as practico-inert objects, practices, and social structures. Sartre cites various examples of our attempts to alter nature that end up backfiring
Joseph S. Catalano
I understand Sartre's ontology to develop in three stages: first, through Being and Nothingness and Saint Genet: Actor and Martyr; second, through the Critique of Dialectical Reason; and, finally, as it unfolds in The Family Idiot. Each stage depends upon the former and deepens the original ontology, while still introducing novel elements. For example, in Being and Nothingness, the in-itself, which is the source of our world-making, develops in the Critique into the practico-inert, which is the world made artifact, and in The Family Idiot, both the in-itself and the practico-inert unite to become the Spirit of the Age, joining our adventure with nature to that of our adventure with our family and our history. My reflection will be developed in four stages: first, a general overview; second, a more extended study of what Sartre calls the problematic of human reality; third, a brief reflection on Sartre's methodology; and finally, a concluding survey.
Joseph S. Catalano
My goal in writing this article is to give a brief overview of the two volumes of Sartre's Critique of Dialectical Reason. After a brief introduction, I proceed in three stages that move from the abstract to the concrete. I thus trace the development of such notions as comprehension into the dialectic, praxis into singularity and incarnation, the practico-inert into the totalization-of-envelopment, and the enhancement of the notion of scarcity as a general historical condition into a collective free choice. I also suggest new divisions for Critique II.
Thinking with Sartre
Edited by John H. Gillespie and Sarah Richmond
, maintaining that perceptual looking sustains the absence of Pierre as intentional look. Kimberly Engels examines Sartre’s transition from the in-itself to the practico-inert, outlines his social and political development and suggests that a revised view of the
Thoughts on Sartre, Lacan, and Contemporary Psychoanalysis
: Who changes? For Sartre, of course, it is the individual subject who effects the change. Sartre, however, would not disagree that the subject is impacted by the exigencies of language as a “practico-inert” field. This is what he meant when he said in
have been to ask whether the Sartrean ‘practico-inert’ is up to the task of grasping the specific, and irreducible, causality of the ‘structure’ rather than, as I was already beginning to suspect, dissolving it into the praxis of a subject, although I
Sketch of a Materialist Ethics
Translator : Marieke Mueller and Kate Kirkpatrick
and communitarian co-operation, which is afterwards subsumed by alienation and exploitation. Instead, labour is a collective process that is always and already perforated by scarcity. The practico-inert stases that are incumbent upon it in the form of