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Jean-Paul Sartre

Edited by Matthew Eshleman (University of North Carolina at Wilmington)
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  1. Lettres A. Sartre (2003). La Ceremonie des Adieux, Suivi de Entretiens Avec Jean-Paul Sartre, Aout-L. In Claudia Card (ed.), The Cambridge Companion to Simone de Beauvoir. Cambridge University Press. 1--305.
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  2. W. W. A. (1967). Nature, History and Existentialism. [REVIEW] Review of Metaphysics 20 (3):544-544.
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  3. W. W. A. (1966). The Philosophy of Jean-Paul Sartre. [REVIEW] Review of Metaphysics 19 (3):600-600.
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  4. W. W. A. (1965). The Philosophy of Sartre. [REVIEW] Review of Metaphysics 19 (1):159-160.
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  5. 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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  6. Mitchell Aboulafia (1986). Mead, Sartre: Self, Object, and Reflection. Philosophy and Social Criticism 11 (2):63-86.
    Sartre seeks both to overcome solipsism and clarify how the individual becomes an object—with a seemingly fixed char acter—through his account of The Look in Being and Nothingness. While his description of how The Look of the other transforms one into an object may at first appear to be confirmed by experience, the account proves to be inade quate as a refutation of solipsism and in showing exactly how one becomes an object. On the other hand, G.H. Mead has a (...)
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  7. Mitchell Aboulafia (1986). The Mediating Self: Mead, Sartre, and Self-Determination. Yale University Press.
  8. T. H. Adamowski (1975). Being Perfect: Lawrence, Sartre, and "Women in Love". Critical Inquiry 2 (2):345.
    To compare a novel to a work of philosophy is, admittedly, a risky exercise in analogy. When the novelist is Lawrence and the philosophical text is the ponderous and dialectical Being and Nothingness, such a comparison may seem willfully perverse and peculiarly open, insofar as it deals with Lawrence's great theme of sexuality, to his anathema of "sex in the head." Furthermore, modern criticism, especially in the Anglo-Saxon world, has tended to be wary of critical approaches that lean on notions (...)
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  9. Robert Merrihew Adams, Louis Dupré, Robert C. Solomon, Alexander Nehamas, Harrison Hall, Charles Guignon, Thomas C. Anderson & Dorothy Leland (2003). The Existentialists: Critical Essays on Kierkegaard, Nietzsche, Heidegger, and Sartre. Rowman & Littlefield Publishers.
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  10. M. M. Agrawal (1991). Consciousness and the Integrated Being: Sartre and Krishnamurti. Indian Institute of Advanced Study and National Pub. House, New Delhi.
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  11. M. M. Agrawal (1988). Sartre on Pre-Reflective Consciousness. Journal of Indian Council of Philosophical Research (September-December) 121 (September-December):121-127.
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  12. Tofig Ahmadov (2008). Svasamvittih/Svasamvedana In the Light of Sartre's Philosophy. Proceedings of the Xxii World Congress of Philosophy 8:55-61.
    Sartre posited a (nondual), nonreflexive, nonthetic, nonpositional awareness which makes all consciousness possible, and which underlies dualistic, thetic, positional consciousness of object. Though his description assumes dualistic, thetic, positional consciousness of object to be inherent in nondual, nonreflexive,nonthetic, nonpositional awareness and hence to be ineradicable, with some modifications it can explain the view of rdzogs-chen that the sems-sde series of teachings illustrate in nonphilosophical terms with the example of the primordial mirror in which both dualistic consciousness and its objects manifest (...)
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  13. Kevin Aho (2014). Existentialism: An Introduction. Polity.
    The book covers secular thinkers such as Heidegger, Merleau-Ponty, Nietzsche, Sartre, Camus, and Beauvoir as well as religious authors, such as Buber, Dostoevsky, Marcel, and Kierkegaard.
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  14. Anthony C. Alessandrini (2011). Toute Décolonisation Est Une Réussite: Les Damnés de la Terre and the African Spring. Journal of French and Francophone Philosophy 19 (1):11-22.
    I’m certainly not alone in noting that the year 2011 brings, for those of us who are students of the work of Frantz Fanon, two different anniversaries. This year marks the fiftieth anniversary of the publication of Les damnés de la terre , Fanon’s final book and, for many, his most lasting achievement. But it also marks the fiftieth anniversary of Fanon’s death: he died, tragically young, on December 6, 1961, not long after the book’s publication. It is no exaggeration (...)
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  15. Ian W. Alexander & Hans Heinz Holz (1953). Jean Paul Sartre. Darstellung Und Kritik Seiner Philosophie. Philosophical Quarterly 3 (13):369.
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  16. Wilfried Allaerts (1997). The Self and its Biological Function: Contrasts Between Popper and Sartre. Logique Et Analyse 40:189-214.
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  17. George Allan (1979). Sartre's Constriction of the Marxist Dialectic. Review of Metaphysics 33 (1):87 - 108.
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  18. Matthew C. Ally (2012). Reading Catalano's Reading Sartre. Sartre Studies International 17 (2):81-88.
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  19. 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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  20. Matthew C. Ally (2003). Sartre's Wagers - Humanism, Solidarity, Liberation. Sartre Studies International 9 (2):68-76.
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  21. Matthew C. Ally (2000). Normative Inertia, Historical Momentum and Moral Invention. Sartre Studies International 6 (1):105-115.
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  22. Matthew C. Ally (1999). Resistance and Resilience Beyond Rambouillet: A Sartrean Humanitarian Intervention. Radical Philosophy Review 2 (1):21-30.
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  23. Van Meter Ames (1956). Mead and Sartre on Man. Journal of Philosophy 53 (6):205 - 219.
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  24. Van Meter Ames (1950). Fetishism in the Existentialism of Sartre. Journal of Philosophy 47 (14):407 - 411.
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  25. Meter Amevans (1956). Mead and Sartre on Man. Journal of Philosophy 53 (6):205-219.
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  26. Meter Amevans (1950). Fetishism in the Existentialism of Sartre. Journal of Philosophy 47 (14):407-411.
  27. Kenneth L. Anderson (1998). Sartre's Two Ethics. Review of Metaphysics 51 (3):659-660.
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  28. Kenneth L. Anderson (1996). Sartre's Early Theory of Language. American Catholic Philosophical Quarterly 70 (4):485-505.
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  29. Thomas C. Anderson (1998). Sartre, Foucault, and Historical Reason. Volume One. Review of Metaphysics 51 (3):678-680.
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  30. Thomas C. Anderson (1996). Sartre and Human Nature. American Catholic Philosophical Quarterly 70 (4):585-595.
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  31. Thomas C. Anderson (1970). Is a Sartrean Ethics Possible? Philosophy Today 14 (2):116-140.
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  32. Jennifer Ang Mei Sze (2009). Sartre and the Moral Limits of War and Terrorism. Routledge.
    Reinterpreting Sartre’s main methodologies and removing Hegelian dialectics from his notion of violence, this book demolishes the supposed hostile intersubjective relations that characterizes all concrete relations. Furthering this stance, it reconstructs an interpretation of the "violent Sartre" and crafts an alternative response: one that rejects terrorist tactics, preemptive war and Western hegemony through democratization. Based on the latest debate on Sartre’s works on ethics and politics, this project examines the relevancy and new importance they hold for contemporary concerns -- the (...)
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  33. Jennifer Ang (2014). Sartre and Hegel on Thymos, History and Freedom. Cosmos and History: The Journal of Natural and Social Philosophy 10 (2):229-249.
    Most Sartrean scholarship attributed Sartre’s ontology of hostile intersubjectivity to Hegel’s theory of recognition, and a Sartrean politics of violence to Hegel’s master-slave dyad. This article sets out to examine Sartre and Hegel in three areas of their work: first, a reassessment of Sartre’s ontology which was commonly thought to be founded on Hegel’s thymos; second, a reconsideration of Fukuyama’s conceptualisation of democracy as the end of Hegel’s historical progress and Sartre’s critique of democracy based on a humanist version of (...)
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  34. Robert Z. Apostol (1974). Sartre. International Philosophical Quarterly 14 (1):129-131.
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  35. Richard E. Aquila (1998). Sartre's Other and the Field of Consciousness: A 'Husserlian' Reading. European Journal of Philosophy 6 (3):253–276.
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  36. 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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  37. David Archard (1980). Marxism and Existentialism: The Political Philosophy of Sartre and Merleau-Ponty. Blackstaff Press.
  38. David Archard, Marxism and Existentialism, the Political Philosophy of Jean-Paul Sartre and Maurice Merleau-Ponty.
  39. Mariano Arias (1980). Jean Paul Sartre Vivo. El Basilisco: Revista de Filosofía, Ciencias Humanas, Teoría de la Ciencia y de la Cultura 11:35-47.
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  40. R. Aron, A. Glucksman & B. Levy (1980). Sartre's Errors: A Discussion. Telos 1980 (44):204-208.
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  41. Raymond Aron (1975). History and the Dialectic of Violence: An Analysis of Sartre's Critique De La Raison Dialectique. Blackwell.
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  42. R. Aronson (1987). Vicissitudes of the Dialectic: From Merleau-Ponty's Les Aventures de la Dialectique to Sartre's Second Critique. Philosophical Forum 18 (4):358-391.
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  43. R. Aronson (1974). L'Idiot de la Famille: The Ultimate Sartre? Telos 1974 (20):90-107.
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  44. R. Aronson (1973). Sartre's Individualist Social Theory. Telos 1973 (16):68-91.
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  45. R. Aronson (1972). Interpreting Husserl and Heidegger: The Root of Sartre's Thought. Telos 1972 (13):47-67.
  46. Ronald Aronson (2011). Celebrating the Critique's Fiftieth Anniversary. Sartre Studies International 16 (2):1-16.
    When published, Sartre's Critique of Dialectical Reason appeared to be a major intellectual and political event, no less than a Kantian effort to found Marxism, with far-reaching theoretical and political consequences. Claude Levi-Strauss devoted a course to studying it, and debated Sartre's main points in The Savage Mind ; Andre Gorz devoted a major article to explaining its importance and key concepts in New Left Review . Many analysts of the May, 1968 events in Paris claimed that they were anticipated (...)
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  47. Ronald Aronson (2011). Living Without God: Reply to Comments. Sartre Studies International 16 (2):107-113.
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  48. Ronald Aronson (2010). Sartre After Marxism. In Adrian Mirvish & Adrian Van den Hoven (eds.), New Perspectives on Sartre. Cambridge Scholars. 270.
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  49. 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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  50. Ronald Aronson (2005). Sartre contre Camus : le conflit jamais résolu. Cités 22 (2):53.
    En vertu de quelle prescience la querelle la plus importante du XXe siècle a-t-elle annoncé la plus grande question du XXIe ? Lors de la rupture entre Camus et Sartre, le point sur lequel ils étaient le plus divisés était la question de la violence politique et spécifiquement celle du communisme. Et au fur et à mesure qu’ils continuaient à s’attaquer mutuellement, de façon codée,..
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