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  1. Damon Boria (2014). Interdependent Freedom: Sartrean Collectivism as Bad News for an Iconic American Myth. Sartre Studies International 20 (2):32-42.
    This article attempts a full appreciation of interdependence in Sartre's thinking about practical freedom. The result is an account that opens Sartre's thinking on practical freedom to more than just the empowerment of individuals and groups. Ultimately, this means privileging, perhaps paradoxically, a vision of practical freedom that is greater by being more limited. The trajectory for this attempt is Sartre's 1971 diagnosis of America as “full of myths,” which provokes a critical examination of a vision of freedom in independence. (...)
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  2. Marie-Andrée Charbonneau (2014). Entre Sartre et Spinoza: le monisme critique de Harald Höffding. Sartre Studies International 20 (2):1-16.
    Sartre's reading of Harald Höffding's works was instrumental in his critical reception of Spinoza. One may find traces of Höffding's critical monism in Sartre's Being and Nothingness. Höffding had formulated his critical monism in order to remedy what he perceived to be problems in Spinoza's view. Sartre's critique of Spinoza aligns with that of Höffding. Moreover, Höffding's influence on Sartre goes well beyond the reception of Spinoza. Indeed, the young Sartre's interest in Bergson, psychology and questions relative to the totality (...)
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  3. Christine Daigle (2014). Le thé'tre de Sartre: Morale de la liberté, morale nietzschéenne. Sartre Studies International 20 (2):43-57.
    This article shows that Sartre's theatrical works offer a reflection on morality, in particular , , and . The ethical reflections that we find in his plays fill a philosophical gap left after . The plays offer an exploration of freedom's rootedness in situation which complements the more theoretical notes of the posthumously published . Additionally, I link Sartre's ethics and Nietzsche's ethics showing that both thinkers rest their philosophies on a strict atheism. Further, their elaborations on morality follow a (...)
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  4. John Ireland (2014). Sartre's America. Sartre Studies International 20 (2):76-89.
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  5. Marieke Mueller (2014). Flaubert's Destiny: Freedom and Alienation in L'Idiot de la Famille. Sartre Studies International 20 (2):17-31.
    As an attempt to formulate epistemological boundaries , for which Gustave Flaubert becomes a test-case, L'Idiot de la famille can be seen simultaneously as the exemplification of a method and as a re-assertion and further development of Sartre's theory of subjectivity. This article proposes to approach the issue of Sartre's notion of human subjectivity in L'Idiot from the particular angle of the idea of “destiny.” It will be argued that the term “ destin ” provides a focal point for multiple (...)
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  6. Julie Van der Wielen (2014). The Magic of the Other: Sartre on Our Relation with Others in Ontology and Experience. Sartre Studies International 20 (2):58-75.
    Sartre's analysis of intersubjective relations through his concept of the look seems unable to give an account of intersubjectivity. By distinguishing the look as an ontological conflict from our relation with others in experience, we will see that actually intersubjectivity is not incompatible with this theory. Furthermore, we will see that the ontological conflict with the Other always erupts in experience in the form of an emotion, and thus always involves magic, and we will look into what the presence of (...)
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  7. Jo Bogaerts (2014). Sartre, Kafka and the Universality of the Literary Work. Sartre Studies International 20 (1):69-85.
    French existentialism is commonly regarded as the main impetus for the universal significance that Kafka gained in postwar France. A leading critic, Marthe Robert, has contended that this entailed an outright rejection of interest in the biographical, linguistic and historical dimension of Kafka's writing in order to interpret it as a general expression of the human condition. This article will consider this claim in the light of Sartre's original conceptualization of a dialectic of the universal and the particular in the (...)
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  8. Francesco Caddeo (2014). Sartre Et Foucault: Parcours de Réconciliation. Sartre Studies International 20 (1):1-16.
    After decades of separation between Sartre's philosophy and Foucault's philosophy, we are now in a position to offer an analysis free from all dogmatic presuppositions. On the basis of certain themes, such as the study of the mechanisms of power, systems of marginalization, and how subjectivity is constituted, it is now possible to create links which go beyond the sterile polemics which have so often marked French philosophy. Today, Sartre and Foucault can be re-read as two very important tool-keys for (...)
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  9. John H. Gillespie (2014). Sartre and God: A Spiritual Odyssey? Part 2. Sartre Studies International 20 (1):45-56.
    These two articles examine whether Sartre's final interviews, recorded in L'Espoir maintenant ( Hope Now ) indicate a final turn to God and religious belief through an overview of his engagement with the idea of God throughout his career. Part 1, published in Sartre Studies International 19, no. 1, examined Sartre's early atheism, but noted the pervasive nature of secularised Christian metaphors and concepts in his religion of letters and also the centrality of mankind's desire to be God in L'Etre (...)
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  10. Wesley Gunter (2014). Sartre's Eighteenth Century: A Model for Engagement? Sartre Studies International 20 (1):57-68.
    Sartre's thoughts on the eighteenth century are ambiguous and schematic at best but they do contain an interesting analysis of materialism that continues from this period through to the early 1940s. Even though Sartre refers to the eighteenth-century as a paradise soon-to-be lost, it is argued here that his condemnation of atomistic materialism as it was conceived during this period is directly linked to his rejection of the dialectical materialism of the Communist Party and bourgeois ideology. This article examines the (...)
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  11. Christopher Turner (2014). The Return of Stolen Praxis: Counter-Finality in Sartre's Critique of Dialectical Reason. Sartre Studies International 20 (1):36-44.
    What is counter-finality? Who, or what, is the agent of counter-finality? In the Critique of Dialectical Reason , Sartre employs a complicated and multivalent notion of counter-finality, the reversal of the finality intended by an agent in different contexts and at different levels of complexity. Sartre's concept of counter-finality is read here as an attempt to rethink and broaden the traditional Marxist notion of commodity fetishism as a tragic dialectic of human history whose final act has yet to play out. (...)
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  12. John G. Wilson (2014). Sartre and Cyber-Dissidence: The Groupe En Fusion and the Putative We-Subject. Sartre Studies International 20 (1):17-35.
    Recently, social-media tools have been widely credited with igniting pervasive social upheavals in the Middle East, some of which brought down governments. This article explores the putative structure of such gatherings and considers new developments in what such collectives might be from a Sartrean perspective, in particular as mediated by the arrival of social media. A Sartrean perspective on the still indefinite composition of media collectives is offered under Sartre's concept of the groupe en fusion , yet still open to (...)
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