Jean-Paul Sartre Edited by Matthew Eshleman (University of North Carolina at Wilmington)

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  1. Mitchell Aboulafia (2010). Transcendence: On Self-Determination and Cosmopolitanism. Stanford University Press.
    Don't fence me in : Rorty and Sartre -- On freedom and action : Dewey and Sartre -- A (neo) American in Paris : Bourdieu and Mead -- Mead on cosmopolitanism, sympathy, and war -- W.E.B. Du Bois : double-consciousness, Jamesian sympathy, and the cosmopolitan -- Self-concept in the new sociology of ideas : reflections on Neil Gross's Richard Rorty : the making of an American philosopher -- Eros and self-determination -- What if Hegel's master and slave were women?
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  2. Mitchell Aboulafia (1986). Mead, Sartre: Self, Object, and Reflection. Philosophy and Social Criticism 11 (2):63-86.
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  3. Matthew Ally (2000). Normative Inertia, Historical Momentum and Moral Invention. Sartre Studies International 6 (1):105-115.
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  4. Matthew C. Ally (2011). Sartre's Integrative Method: Description, Dialectics, and Praxis. Sartre Studies International 16 (2):48-74.
    This essay revisits the question of Sartre's method with particular emphasis on the posthumously published Notebooks for an Ethics , Critique of Dialectical Reason ( Volume II ), and “Morale et histoire.” I argue that Sartre's method—an ever-evolving though never seamless blend of phenomenological description, dialectical analysis, and logical inference—is at once the seed and fruit of his mature ontology of praxis. Free organic praxis, what Sartre more than once calls “the human act,” is neither closed nor integral, but is (...)
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  5. Matthew C. Ally (2003). Sartre's Wagers - Humanism, Solidarity, Liberation. Sartre Studies International 9 (2):68-76.
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  6. Van Meter Ames (1956). Mead and Sartre on Man. Journal of Philosophy 53 (6):205 - 219.
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  7. Van Meter Ames (1950). Fetishism in the Existentialism of Sartre. Journal of Philosophy 47 (14):407 - 411.
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  8. Meter Amevans (1956). Mead and Sartre on Man. Journal of Philosophy 53 (6):205-219.
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  9. Meter Amevans (1950). Fetishism in the Existentialism of Sartre. Journal of Philosophy 47 (14):407-411.
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  10. Kenneth L. Anderson (1996). Sartre’s Early Theory of Language. American Catholic Philosophical Quarterly 70 (4):485-505.
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  11. Thomas C. Anderson (1996). Sartre and Human Nature. American Catholic Philosophical Quarterly 70 (4):585-595.
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  12. Robert Z. Apostol (1974). Sartre. International Philosophical Quarterly 14 (1):129-131.
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  13. Richard E. Aquila (1977). Two Problems of Being and Nonbeing in Sartre's Being and Nothingness. Philosophy and Phenomenological Research 38 (2):167-186.
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  14. David Archard, Marxism and Existentialism, the Political Philosophy of Jean-Paul Sartre and Maurice Merleau-Ponty.
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  15. David Archard (1980). Marxism and Existentialism: The Political Philosophy of Sartre and Merleau-Ponty. Blackstaff Press.
  16. Ronald Aronson (2011). Living Without God: Reply to Comments. Sartre Studies International 16 (2):107-113.
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  17. Ronald Aronson (2005). Camus Versus Sartre: The Unresolved Conflict. Sartre Studies International 11 (s 1-2):302-310.
    By what incredible foresight did the most significant intellectual quarrel of the twentieth century anticipate the major issue of the twenty-first? When Camus and Sartre parted ways in 1952, the main question dividing them was political violence—specifically, that of communism. And as they continued to jibe at each other during the next decade, especially during the war in Algeria, one of the major issues between them became terrorism. The 1957 and 1964 Nobel Laureates were divided sharply over which violence most (...)
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  18. Ronald Aronson (2004). Camus & Sartre: The Story of a Friendship and the Quarrel That Ended It. University of Chicago Press.
    Until now it has been impossible to read the full story of the relationship between Albert Camus and Jean-Paul Sartre. Their dramatic rupture at the height of the Cold War, like that conflict itself, demanded those caught in its wake to take sides rather than to appreciate its tragic complexity. Now, using newly available sources, Ronald Aronson offers the first book-length account of the twentieth century's most famous friendship and its end. Albert Camus and Jean-Paul Sartre first met in 1943, (...)
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  19. Ronald Aronson (2001). Sartre, Camus, and the Caliban Articles. Sartre Studies International 7 (2):1-7.
    In October and November, 1948, an exchange on democracy between Jean-Paul Sartre and Albert Camus appeared in Jean Daniel's monthly Caliban. At first glance these articles confirm the prevailing sense that the 1952 split was inevitable. But reading the break back into the relationship presents it with a kind of necessity, corresponding to the law of "analysis after the event" described by Doris Lessing. Inasmuch as it resulted in a break, we are tempted to focus from the start on "the (...)
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  20. Ronald Aronson (2001). Sartre Versus Camus: Towards a Post-Cold War Evaluation. Radical Philosophy Review 4 (1/2):102-116.
    The author argues for a conjunction of Albert Camus’s “idealism” with Jean-Paul Sartre’s “dialectical realism” as a corrective to the limitation of each for the sake of a viable transformative politics.
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  21. Ronald Aronson (1998). Introduction. Sartre Studies International 4 (2):43-44.
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  22. Ronald Aronson (1993). Sartre’s Political Theory. Radical Philosophy Review of Books 8 (8):25-29.
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  23. Ronald Aronson (1990). Sartre. Radical Philosophy Review of Books 1 (1):6-12.
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  24. Ronald Aronson (1987). Sartre on Stalin: A Discussion of Critique de la Raison Dialectique, II. Studies in East European Thought 33 (2).
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  25. Ronald Aronson (1975). Sartre and the Radical Intellectuals Role. Science and Society 39 (4):436 - 449.
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  26. Ronald Aronson & Andrew Dobson (1997). Discussion of 'Sartre and Stalin'. Sartre Studies International 3 (1):16-21.
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  27. Ronald Aronson, Ronald E. Santoni & Robert Stone (2003). The New Orleans Session— March 2002. Sartre Studies International 9 (2):9-25.
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  28. Margaret Atack (1999). Sartre, May 68 and Literature. Sartre Studies International 5 (1):33-48.
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  29. Antony Aumann (2006). Sartre's View of Kierkegaard as Transhistorical Man. Journal of Philosophical Research 31:361-372.
    This paper illuminates the central arguments in Sartre's UNESCO address, 'The Singular Universal." The address begins by asking whether objective facts tell us everything there is to know about Kierkegaard. Sartre's answer is negative. The question then arises as to whether we can lay hold of Kierkegaard's "irreducible subjectivity" by seeing him as alive for us today, i.e., as transhistorical. Sartre's answer here is affirmative. However, a close inspection of this answer exposes a deeper level to the address. The struggle (...)
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  30. Sorin Baiasu (2003). The Anxiety of Influence: Sartre's Search for an Ethics and Kant's Moral Theory. Sartre Studies International 9 (1):21-53.
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  31. Thomas Baldwin (1996). Two Approaches to Sartre. European Journal of Philosophy 4 (1):81-92.
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  32. Thomas Baldwin (1979). The Original Choice in Sartre and Kant. Proceedings of the Aristotelian Society 80:31 - 44.
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  33. Johannes Balthasar (1989). Jean-Paul Sartre. Writer or Philosopher? Philosophy and History 22 (2):165-166.
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  34. Robyn A. Bantel (1981). The Experiences of Nausea and Adventure: An Analysis of the Opposition of Existence and Being in Sartre's Nausea. Research in Phenomenology 11 (1):25-40.
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  35. Robyn A. Bantel (1979). The Haunting Image of the Absolute in the Work of Sartre. Research in Phenomenology 9 (1):182-197.
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  36. Michael D. Barber (2001). Sartre, Phenomenology and the Subjective Approach to Race and Ethnicity in Black Orpheus. Philosophy and Social Criticism 27 (3):91-103.
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  37. Hazel E. Barnes (2005). Consciousness and Digestion Sartre and Neuroscience. Sartre Studies International 11 (s 1-2):117-132.
    While Sartre scholars cannot fairly be described as being opposed to science, they have, for the most part, stayed aloof. The field of psychology, of course, has been an exception. Sartre himself felt compelled to present his own existential psychoanalysis by marking the parallels and differences between his position and traditional approaches, particularly the Freudian. The same is true with respect to his concept of bad faith and of emotional behavior. Scholars have followed his lead with richly productive results. But (...)
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  38. Hazel E. Barnes (1998). Who is the Subject of Autobiography? Sartre Studies International 4 (2):19-33.
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  39. Konstanze Baron (2001). The Poetics of Morality: The Notion of Value in the Early Sartre. Sartre Studies International 7 (1):43-68.
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  40. Bruce Baugh (2003). Sartre, Derrida and Commitment - the Case of Algeria. Sartre Studies International 9 (2):40-54.
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  41. Bruce Baugh (1999). “Hello, Goodbye”. Sartre Studies International 5 (2):61-74.
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  42. Bruce Baugh (1990). Sartre, Aron Et le Relativisme Historique. Dialogue 29 (04):557-.
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  43. Bruce Baugh (1990). Sartre and James on the Role of the Body in Emotion. Dialogue 29 (03):357-.
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  44. Linda Bell (1979). Sartre: Alienation and Society. Philosophy and Social Criticism 6 (4):408-422.
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  45. Linda A. Bell (1997). Different Oppressions. Sartre Studies International 3 (2):1-20.
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  46. Khemais Benhamid (1973). Sartre's Existentialism and Education: The Missing Foundations of Human Relationships. Educational Theory 23 (3):230-239.
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  47. Joseph C. Bereudzen (2001). What is Political Writing?: Sartre and Merleau-Ponty on Literature and the Expression of Meaning. Sartre Studies International 7 (2):44-57.
    Merleau-Ponty's essay "Indirect Language and the Voices of Silence" is not thoroughly political in its content, nor is it solely addressed to Sartre. It is dedicated to Sartre, however, and the ideas it contains pose a definite challenge to Sartre's views in What is Literature? Merleau-Ponty rejected Sartre's view of communication arising from the direct transmission of meaning through prose. Instead, he stressed that real political significance is implicated in artistic expression, even if it is in some ways ambiguous. Although (...)
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  48. Frithjof Bergmann (1982). Sartre on the Nature of Consciousness. American Philosophical Quarterly 19 (April):153-162.
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  49. Debra Bergoffen (2006). Sartre and the Word. Sartre Studies International 12 (2):83-91.
    Jean Pierre Boulé's Sartre, Self Formation and Masculinities argues that we cannot adequately understand Sartre without taking account of the unique ways in which he negotiated the gender mandates of patriarchy. Taking Boulé's cue, I call on Lacan, Cixous and Beauvoir to interrogate Sartre's relationship to women, to his body and to writing. I argue for Boulé's approach but against several of his conclusions. Further, I credit Boulé with providing ammunition for challenging Lacan's universal account of the mirror stage, and (...)
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  50. Debra B. Bergoffen (2002). Simone de Beauvoir and Jean-Paul Sartre: Woman, Man, and the Desire to Be God. Constellations 9 (3):409-418.
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  51. Robert Bernasconi (2011). Fanon's The Wretched of the Earth as the Fulfillment of Sartre's Critique of Dialectical Reason. Sartre Studies International 16 (2):36-47.
    Frantz Fanon was an enthusiastic reader of Sartre's Critique of Dialectical Reason and in this essay I focus on what can be gleaned from The Wretched of the Earth about how he read it. I argue that the reputation among Sartre's critics of the Critique as a failure on the grounds that it was left incomplete should take into account its presence in Fanon's The Wretched of the Earth . Their shared perspectives on the systemic character of racism and colonialism, (...)
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  52. Robert Bernasconi (2004). Identity and Agency in Frantz Fanon. Sartre Studies International 10 (2):106-109.
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  53. Eugene F. Bertoldi (1986). Adieux: A Farewell to Sartre S. De Beauvoir Translated by P. O'Brien New York: Pantheon, 1984. Pp. 453. Dialogue 25 (04):777-.
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  54. Ian Birchall (2005). Sartre and Terror. Sartre Studies International 11 (s 1-2):251-264.
    It is one of Sartre's greatest strengths that his declared aim was 'to write for his own time'. From the 1940s onward, he became ever less interested in 'timeless' questions, and ever more concerned to explore the concrete realities of his own age. This engagement with the contemporary makes it particularly tempting to consider what Sartre's responses to the events of our own age would be. Ever since his death in 1980, those of us who have drawn insight and inspiration (...)
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  55. Robert E. Birt (1989). The Prospects for Community in the Later Sartre. International Philosophical Quarterly 29 (2):139-148.
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  56. Thomas J. Blakeley (1987). Comments on R. Aronson's 'Sartre on Stalin'. Studies in East European Thought 33 (2).
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  57. Thomas J. Blakeley (1968). Sartre'scritique de la Raison Dialectique and the Opacity of Marxism-Leninism. Studies in East European Thought 8 (2-3).
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  58. Philip Blosser (1986). The Status of Mental Images in Sartre's Theory of Consciousness. Southern Journal of Philosophy 24 (2):163-172.
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  59. Kevin Boileau (2004). How Foucault Can Improve Sartre's Theory of Authentic Political Community. Sartre Studies International 10 (2):77-91.
    I believe that Sartre's theory of groups, coupled with the suppressed social ontology of BN, does provide an account of how positive and constructive social relations are possible, theoretically and practically. This explicates and makes intelligible the aspect of his concept of authentic existence that requires us to act on behalf of the freedom of all. Sartre's theory of the group does provide a basis for practical union and common effort in our social world, whereby "common" individuals can enrich their (...)
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  60. Scott Borchers (2005). Revamping Sartre's Original Project: Freedom's Narcissistic Wound. Journal of Phenomenological Psychology 36 (1):1-20.
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  61. Jean-Pierre Boulé (2006). Thinking with Sartre. Sartre Studies International 12 (2):101-113.
    This piece explores the background to writing Sartre, Self-Formation and Masculinities and explains the theoretical tools used in the book before examining some of the issues raised by Bergoffen and Flynn in their critical review-articles and responding to these. It provides a more fully fledged account of Sartre's relationship with psychoanalysis and states how the book combines psychology and biography through a masculinity-aware lens. Both commentators stimulate interesting insights into my own essay, and open up new avenues which I sketch (...)
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  62. Jean-Pierre Boulé (1998). Revisiting the Sartre/Lévy Relationship. Sartre Studies International 4 (2):54-60.
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  63. Betsy Bowman & Bob Stone (2004). The End as Present in the Means in Sartre's Morality and History: Birth and Re-Inventions of an Existential Moral Standard. Sartre Studies International 10 (2):1-27.
    The question whether, in the interim, the "socialist morality" allows adequate restraint on revolutionary action, cannot fairly be answered in abstraction from history, in this case our epoch. We submit that the group of projects called corporate "globalization" - imposing free trade, privatization, and dominance of transnational corporations - shapes that epoch. These projects are associated with polarization of wealth, deepening poverty, and an alarming new global U.S. military domination. Using 9/11 as pretext for a "war on terror," this domination (...)
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  64. Elizabeth A. Bowman (2002). Thanks to BHL, France Rediscovers Her Hated Sartre. Sartre Studies International 8 (2):68-93.
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  65. Manuel Bremer (2005). Lessons From Sartre for the Analytic Philosophy of Mind. Analecta Husserliana 88:63-85.
    There are positive and negative lessons from Sartre: - Taking up some of his ideas one may arrive at a better model of consciousness in the analytic philosophy of mind; representing some of his ideas within the language and the models of a functionalist theory of mind makes them more accessible and inte¬grates them into the wider picture. - Sartre, as any philosopher, errs at some points, I believe; but these errors may be instruc¬tive, especially in as much as they (...)
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  66. H. S. Broudy (1971). Sartre's Existentialism and Education. Educational Theory 21 (2):155-177.
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  67. Stuart M. Brown Jr (1948). The Atheistic Existentialism of Jean-Paul Sartre. Philosophical Review 57 (2):158-166.
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  68. Richard Harvey Brown (1979). Dialectic and Structure in Jean-Paul Sartre and Claude Lévi-Strauss. Human Studies 2 (1):1 - 19.
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  69. Chris Buck (2004). Sartre, Fanon, and the Case for Slavery Reparations. Sartre Studies International 10 (2):123-138.
    In this article I argue that Fanon articulates a more complex relationship between his notion of radical freedom and slavery reparations that allows for the possibility of demanding the latter without sacrificing the former. While at times Fanon seems to posit a simple dilemma according to which one must choose between freedom and reparations, he also describes a vicious cycle in which the taking of material reparations appears to be a precondition for freedom, yet the claim for reparations appears to (...)
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  70. T. A. Burkill (1967). Une Critique de la Tendance Subjectiviste de Descartes à Sartre. Dialogue 6 (03):347-354.
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  71. Howard R. Burkle (1966). The Marxism of Jean-Paul Sartre. International Philosophical Quarterly 6 (1):132-136.
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  72. Bonnie Burstow (1983). Sartre: A Possible Foundation for Educational Theory. Journal of Philosophy of Education 17 (2):171–185.
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  73. Thomas Busch (1996). Sartre and Ricoeur on Imagination. American Catholic Philosophical Quarterly 70 (4):507-518.
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  74. Thomas Busch (1986). Toward Rediscovering Sartre. Research in Phenomenology 16 (1):219-226.
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  75. Thomas W. Busch (1999). Sartre. Bulletin de la Société Américaine de Philosophie de Langue Française 11 (2):73-78.
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  76. Thomas W. Busch (1999). History and Emancipatory Interest. Research in Phenomenology 29 (1):232-239.
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  77. Thomas W. Busch (1981). "La Nausee": A Lover's Quarrel with Husserl. Research in Phenomenology 11 (1):1-24.
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  78. Thomas W. Busch (1979). Phenomenology as Humanism: The Case of Husserl and Sartre. Research in Phenomenology 9 (1):127-143.
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  79. Thomas W. Busch (1977). Sartre and the Senses of Alienation. Southern Journal of Philosophy 15 (2):151-160.
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  80. Thomas W. Busch (1972). Sartre : From Phenomenology to Marxism. Research in Phenomenology 2 (1):111-120.
    As debate continues1 we hope to shed some light on the development of Sartre's thought by returning to his philosophical beginnings, to his phenomenology, confident that it is here, in its origins, that we will find what has always been the very center of his thought.
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  81. Elizabeth Butterfield (2004). Sartre and Marcuse on the Relation Between Needs and Normativity: A Step Beyond Postmodernism in Moral Theory. Sartre Studies International 10 (2):28-46.
    In this article, I will investigate Sartre's claims regarding need as an element of the human condition, and I will compare them to the analysis of need found in the works of Marx and of Herbert Marcuse. These comparisons will raise important questions, such as: given the cultural diversity of experiences of need, is Sartre justified in speaking of needs common to all humans? Are these human needs to be considered permanent fixtures, or do they change historically? And, how might (...)
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  82. Philippe Cabestan (2004). What is It to Move Oneself Emotionally? Emotion and Affectivity According to Jean-Paul Sartre. Phenomenology and the Cognitive Sciences 3 (1):81-96.
    Emotion is traditionally described as a phenomenon that dominates the subject because one does not choose to be angry, sad, or happy. However, would it be totally absurd to conceive emotion as behaviour and a manifestation of the spontaneity and liberty of consciousness? In his short text, Esquisse d''une theorie des émotions, Sartre proposes a phenomenological description of this psychological phenomenon. He distinguishes between constituted affectivity, which gives rise to emotions, and an original affectivity lacking intentionality, and tied closely to (...)
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  83. Betty Cannon (2008). Hazel E. Barnes 1915-2008: A Tribute and Farewell. Sartre Studies International 14 (2):90-103.
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  84. Betty Cannon (2005). Group Therapy as Revolutionary Praxis: A Sartrean View. Sartre Studies International 11 (s 1-2):133-152.
    As a psychologist working with individuals, couples, and groups over the past 25 years, I have become convinced that group therapy holds effective possibilities for treatment that neither individual nor couples therapy can match. In theorizing about why group work holds such potency for changing lives, I have come to place it in a Sartrean context. I believe that group therapy offers a greater possibility for revolutionary praxis than individual or couples therapy. In saying this, I am not talking about (...)
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  85. Betty Cannon (1992). Praxis, Need, and Desire in Sartre’s Later Philosophy. Bulletin de la Société Américaine de Philosophie de Langue Française 4 (2/3):131-141.
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  86. William R. Caspary (2006). Dewey and Sartre on Ethical Decisions: Dramatic Rehearsal Versus Radical Choice. Transactions of the Charles S. Peirce Society 42 (3):367-393.
    : A highly detailed application of Dewey's "dramatic rehearsal" to a particular ethical dilemma situation is developed here. This illustrates the role of moral imagination and creativity, and of self-discovery and self-transformation, within dramatic rehearsal. A primary concern is to show how decisions emerge through unification; what sorts of decisions emerge; how they can be evaluated; and whether the choices and evaluations accord with what is generally taken to be ethical/moral. Sartre's dilemma of a French student during World War II—who (...)
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  87. Joseph S. Catalano (2010). Reading Sartre. Cambridge University Press.
    Machine generated contents note: Part I. A Retrospective Overview: 1. The Family Idiot; 2. Saint Genet: Actor and Martyr; 3. The Critique of Dialectical Reason; 4. Being and Nothingness; Part II. The Works Themselves: 5. Being and Nothingness; 6. The Critique of Dialectical Reason; 7. Saint Genet: Actor and Martyr; 8. The Family Idiot; 9. The Family Idiot (concluded); Afterword: Madame Bovary.
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  88. Joseph S. Catalano (2007). The Meaning and Truth of History: A Note on Sartre's Critique of Dialectical Reason. Sartre Studies International 13 (2):47-64.
    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 (...)
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  89. Joseph S. Catalano (2000). Thinking Matter: Consciousness From Aristotle to Putnam and Sartre. Routledge.
    While many contemporary philosophers have downplayed the significance of the body and subscribed to a brain/body dualism in human consciousness, Joseph S. ...
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  90. Joseph S. Catalano (1980). A Commentary on Jean-Paul Sartre's Being and Nothingness. University of Chicago Press.
    "[A Commentary on Jean-Paul Sartre's Being and Nothingness] represents, I believe, a very important beginning of a deservingly serious effort to make the whole ...
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  91. Jospeh S. Catalano (2005). Sartre's Ontology From Being and Nothingness to the Family Idiot. Sartre Studies International 11 (s 1-2):17-30.
    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 (...)
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  92. Peter Caws (2005). To Hell and Back: Sartre on (and in) Analysis with Freud. Sartre Studies International 11 (s 1-2):166-176.
    On the back cover of the original French edition of Sartre's Le scénario Freud (The Freud Scenario), the promotional blurb poses the question: "Est-ce ici Sartre qui analyse Freud ou Freud qui analyse Sartre?" (Is Sartre analyzing Freud here, or is Freud analyzing Sartre?). We do not, for obvious reasons, have anything of Freud's on Sartre, but we do have quite a lot of Sartre on Freud, and great quantities of Sartre on Sartre. It has sometimes seemed to me that (...)
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  93. Peter Caws (1999). The Curve of the Epoch. Sartre Studies International 5 (2):15-30.
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  94. Peter Caws (1982). What Sartre Wasn't. Journal of Philosophy 79 (10):596-597.
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  95. Peter Caws (1979/1999). Sartre. Routledge.
    This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.
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  96. Marie-Andrée Charbonneau (2007). The Freud Scenario.
    A Sartrian Freud. A Freudian Sartre?
    Sartre Studies International 13 (2):86-112.
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  97. Marie-Andrée Charbonneau (1999). Symposium: Sartre and Postmodernism: An Encounter Between Sartre and Lacan. Sartre Studies International 5 (2):31-44.
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  98. Anita Chari (2004). Exceeding Recognition. Sartre Studies International 10 (2):110-122.
    According to those that would label Fanon a theorist of recognition, anti-colonial struggles for liberation are struggles for recognition. I will argue, however, that Fanon's discussion of recognition in Black Skin, White Masks offers a critique of the struggle for recognition, understood as the struggle to impose oneself on the other in order to be recognized as who one truly is. Fanon is critical of the idea that the freedom of colonial subjects will be realized when they are recognized by (...)
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  99. Stuart Z. Charmé (2000). Revisiting Sartre on the Question of Religion. Continental Philosophy Review 33 (1):1-26.
    Jean-Paul Sartre''s position on religion has traditionally been reduced to variations of his well-known atheism. This is a result of collapsing the distinction between religion and theism, as both critics and supporters of Sartre have commonly done. Consequently, attention to Sartre''s persistent and pervasive concern with religious ideas, symbols, and experiences has been neglected. While the religious implications of Sartre''s thought have mostly been considered in relation to Christian theology, other newer areas of religious studies suggest additional avenues for considering (...)
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  100. Stuart Z. Charmé (1992). The Different Voices of Sartre’s Ethics. Bulletin de la Société Américaine de Philosophie de Langue Française 4 (2/3):264-280.
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