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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. Razi Abedi (1983). The Existentialist Theatre of Sartre. Pakistan Philosophical Journal 21:1-22.
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  6. 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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  7. 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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  8. Mitchell Aboulafia (1986). The Mediating Self: Mead, Sartre, and Self-Determination. Yale University Press.
  9. 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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  10. Robert Merrihew Adams, Louis Dupré, Robert C. Solomon, Alexander Nehamas, Harrison Hall, Charles Guignon, Thomas C. Anderson & Dorothy Leland (eds.) (2003). The Existentialists: Critical Essays on Kierkegaard, Nietzsche, Heidegger, and Sartre. Rowman & Littlefield Publishers.
    This volume brings together for the first time some of the most helpful and insightful essays on the four most influential and discussed philosophers in the history of existentialism: Kierkegaard, Nietzsche, Heidegger, and Sartre.
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  11. M. Adereth (1968). Commitment in Modern French Literature Politics and Society Péguy, Aragon, and Sartre. Schocken Books.
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  12. M. Adereth (1967). Commitment in Modern French Literature a Brief Study of "Littérature Engagée" in the Works of Péguy, Aragon, and Sartre. Gollancz.
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  13. Jean Gabriel Adloff (1981). Sartre Index du Corpus Philosophique. Monograph Collection (Matt - Pseudo).
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  14. Jean Gabriel Adloff (1980). Index du Corpus Philosophique de Sartre: L'Etre Et le Neant; Critique de la Raison Dialectique; l'Idiot de la Famille. Dissertation, University of California, Los Angeles
    Finally, a separate section of the Index has been reserved for the works of Flaubert which have been analyzed in detail by Sartre in The Family Idiot. Each work is indexed separately and comprises in some cases a general index coupled with entries related to the protagonists. ;It is hoped that the present Index will be of use both as theoretical and historical instrument. ;The indexing of words or themes--literary, philosophical, or both--such as "Alienation," "Art," "Beauty," "Being," "Death," "Desire," "Dreams," (...)
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  15. 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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  16. 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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  17. Jove Aguas (2007). The Incompatibility of God's Existence with Human Freedom: Sartre's Existential Atheism. Philosophia 36 (1).
    This paper deals with atheism, Sartre's notion of absolute freedom and Jean-Paul Sartre's claim of the irreconcilability of human freedom with God’s existence. For Sartre, man to be truly human must continuously create his own essence and continuously assert himself. Man can achieve this because he is absolutely free; the affirmation of God would undermine the exigencies of man's freedom and creativity. The question on the impossibility of the coexistence between the affirmation of God's existence and the recognition of human (...)
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  18. 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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  19. 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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  20. R. M. Albérès (1964). Jean-Paul Sartre. Éditions Universitaires.
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  21. 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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  22. Ian W. Alexander & Hans Heinz Holz (1953). Jean Paul Sartre. Darstellung Und Kritik Seiner Philosophie. Philosophical Quarterly 3 (13):369.
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  23. Wilfried Allaerts (1997). The Self and its Biological Function: Contrasts Between Popper and Sartre. Logique Et Analyse 40:189-214.
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  24. George Allan (1979). Sartre's Constriction of the Marxist Dialectic. Review of Metaphysics 33 (1):87 - 108.
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  25. Matthew C. Ally (2012). Reading Catalano's Reading Sartre. Sartre Studies International 17 (2):81-88.
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  26. 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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  27. Matthew C. Ally (2003). Sartre's Wagers - Humanism, Solidarity, Liberation. Sartre Studies International 9 (2):68-76.
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  28. Matthew C. Ally (2000). Normative Inertia, Historical Momentum and Moral Invention. Sartre Studies International 6 (1):105-115.
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  29. Matthew C. Ally (1999). Resistance and Resilience Beyond Rambouillet: A Sartrean Humanitarian Intervention. Radical Philosophy Review 2 (1):21-30.
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  30. Matthew Carl Ally (2001). From Morality to Freedom: Moral Anthropology and Metaethics in Jean-Paul Sartre's "Morale Et Histoire". Dissertation, Temple University
    This dissertation presents a constructive reading of Jean-Paul Sartre's Morale et histoire, the undelivered 1965 Cornell Lectures. My thesis is that this unpublished and largely unknown investigation of the relationship between morality and history provides significant resources for a novel Sartrean argument for human freedom. This argument begins with concrete moral experience and makes its way toward freedom, thus effecting an illuminating reversal of the conventional logic of philosophical inquiry. The argument achieves much of its persuasiveness because it stays close (...)
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  31. Colin Amery (2001). On First Reading Sartre's "Nausea". Philosophy Pathways 14.
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  32. Van Meter Ames (1956). Mead and Sartre on Man. Journal of Philosophy 53 (6):205 - 219.
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  33. Van Meter Ames (1950). Fetishism in the Existentialism of Sartre. Journal of Philosophy 47 (14):407 - 411.
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  34. Meter Amevans (1956). Mead and Sartre on Man. Journal of Philosophy 53 (6):205-219.
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  35. Meter Amevans (1950). Fetishism in the Existentialism of Sartre. Journal of Philosophy 47 (14):407-411.
  36. Kenneth L. Anderson (1998). Sartre's Two Ethics. Review of Metaphysics 51 (3):659-660.
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  37. Kenneth L. Anderson (1996). Sartre's Early Theory of Language. American Catholic Philosophical Quarterly 70 (4):485-505.
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  38. Thomas C. Anderson (1998). Sartre, Foucault, and Historical Reason. Volume One. Review of Metaphysics 51 (3):678-680.
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  39. Thomas C. Anderson (1996). Sartre and Human Nature. American Catholic Philosophical Quarterly 70 (4):585-595.
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  40. Thomas C. Anderson (1981). The Foundation and Structure of Sartrean Ethics. Philosophical Review 90 (4):616-619.
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  41. Thomas C. Anderson (1970). Is a Sartrean Ethics Possible? Philosophy Today 14 (2):116-140.
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  42. 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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  43. 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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  44. Yves Ansel (1982). La Nausée de Jean-Paul Sartre.
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  45. Keith Ansell-Pearson (1990). David Detmer, Freedom as a Value: A Critique of the Ethical Theory of Jean- Paul Sartre. Radical Philosophy 54:47.
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  46. Abdelkader Aoudjit (1987). A Critique of Existential Marxism. Dissertation, Georgetown University
    My project is to identify the objective and nature of Sartre's Critique of Dialectical Reason, reconstruct its basic argument into a coherent whole and criticize it. ;I will argue that Sartre's objective in the Critique is to criticize Marxism as a theory through which history is both made and thought. Marxism, in Sartre's view suffers from an anthropological and epistemological as well as a practical deficiency. Anthropologically, it reduces man to a mere result of an external conditioning. Epistemologically, it lacks (...)
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  47. Robert Z. Apostol (1974). Sartre. International Philosophical Quarterly 14 (1):129-131.
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  48. 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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  49. 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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  50. David Archard (1981). On Sartre. Radical Philosophy 27:45.
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