Search results for 'Sartre, Jean Paul, W- Merleau-Ponty, Maurice, W-W' (try it on Scholar)

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  1.  24
    David Archard, Marxism and Existentialism, the Political Philosophy of Jean-Paul Sartre and Maurice Merleau-Ponty.
  2.  7
    J. E. B. (1966). Das Problem der Leiblichkeit Bei Jean-Paul Sartre Und Maurice Merleau-Ponty. Review of Metaphysics 19 (4):815-815.
  3.  12
    Francois H. Lapointe (1976). The Existence of Alter Egos: Jean-Paul Sartre and Maurice Merleau-Ponty. Journal of Phenomenological Psychology 6 (2):209-216.
  4. Kenneth Douglas (1974). A Critical Bibliography of Existentialism (the Paris School): Listing Books and Articles in English and French by and About Jean-Paul Sartre, Simone De Beauvoir, Maurice Merleau-Ponty. Kraus Reprint Co..
  5.  14
    Jon Stewart (ed.) (1998). The Debate Between Sartre and Merleau-Ponty. Northwestern University Press.
    A biographical overview introduces the work and provides a context for the theoretical issues taken up in the articles, and an extensive bibliography suggests ...
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  6. Howard Ross (1985). Merleau-Ponty and Jean-Paul Sartre on the Nature of Consciousness. Cogito 3 (4).
  7.  3
    Xavier Escribano (2011). La Ruptura Con El Objetivismo En Gabriel Marcel y Maurice Merleau-Ponty. Convivium 24:119-138.
    Aunque no suela aplicarse a Gabriel Marcel el título de “primer fenomenólogo francés”, su original estilo de reflexión y su personalidad filosófica supuso un importante estímulo para la joven generación de filósofos que inició su andadura en Francia alrededor de 1930, como es el caso de Jean-Paul Sartre, Maurice Merleau Ponty, Paul Ricoeur o Emmanuel Levinas. En este artículo se pone de manifiesto cómo la crítica al objetivismo es uno de los puntos en los que la continuidad entre Marcel (...)
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  8.  39
    Christopher E. Macann (1993). Four Phenomenological Philosophers: Husserl, Heidegger, Sartre, Merleau-Ponty. Routledge.
    Four Phenomenological Philosophers is the first book to examine the major texts of the leading figures of phenomenology in one volume. In separate chapters, the book explores the ideas of Edmund Husserl, Martin Heidegger, Jean-Paul Sartre and Maurice Merleau-Ponty with detailed readings of their most important texts. The constantly evolving ideas of Edmund Husserl, the founder of phenomenology, are presented through a review of the three major periods of his work. Martin Heidegger, who made a decisive and controversial break (...)
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  9.  66
    Jack Reynolds, Maurice Merleau-Ponty. Internet Encyclopedia of Philosophy.
    Maurice Merleau-Ponty’s work is commonly associated with the philosophical movement called existentialism and its intention to begin with an analysis of the concrete experiences, perceptions, and difficulties, of human existence. However, he never propounded quite the same extreme accounts of radical freedom, being-towards-death, anguished responsibility, and conflicting relations with others, for which existentialism became both famous and notorious in the 1940s and 1950s. Perhaps because of this, he did not initially receive the same amount of attention as his French contemporaries (...)
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  10.  10
    Thomas W. Busch (1972). "Les Ecrits de Sartre," by Michel Contat and Michel Rybalka; "Humans Being: The World of Jean-Paul Sartre," by Joseph McMahon; "Sartre: The Radical Conversion," by James F. Sheridan, Jr.; "Sartre: A Collection of Critical Essays," Ed. Mary Warnock; and "The Quintessence of Sartrism," by Maurice Cranston. [REVIEW] Modern Schoolman 50 (1):96-100.
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  11.  5
    Antoni Gonzalo Carbó (2011). El ver que excede la vista en Maurice Merleau-Ponty y Jean-Luc Godard. Convivium 24:139-162.
    Merleau-Ponty decía que nuestra relación con el mundo se sitúa en el orden del «misterio insoluble». Es la invisibilidad de los dioses lo que garantiza la visibilidad del mundo. Este verso invisible –«le Dieu caché», «Dieu insondable», «Être muet», «arrière-silence», «membrure cachée», en términos merleau-pontianos– es la textura misma del recto visible. En el cine extremo o visionario este lenguaje aparentemente antitético no está menos presente para expresar eso que excede a toda visibilidad. Voyance (Merleau-Ponty) que emerge de los légamos (...)
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  12. Jean Paul Sartre (1985). Sartre Avec Un Inédit Sur Merleau-Ponty. Presses Universitaires de France.
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  13.  15
    Douglas Low (2006). Merleau-Ponty Between Sartre and Postmodernism. Journal of Philosophical Research 31:343-360.
    Jean-Paul Sartre develops perhaps the most radical view of individual freedom in the entire history of Western philosophy. The subject is free to create all meaning and to interpret the world, society, and self in anyway he or she wishes. The structuralist and postmodernist philosophies that succeeded Sartre’s philosophy in France and elsewhere rejected this view and put in its place linguistic and social structures that frame all human meaning, including the meaning that the subject experiences with respect to (...)
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  14.  4
    S. Strasser (1967). Merleau-ponty's bijdrage tot de sociaalfilosofie: Interpretatie en critiek. Tijdschrift Voor Filosofie 29 (3):427 - 470.
    Dem Beispiel Edmund Husserls folgend unternimmt M.-P. einen grosz angelegten Versuch, die Grundlagen der Sozialphilosophie philosophisch zu erhellen. Er verbindet dabei transzendentalphänomenologische, existenzialphilosophische und lebensphilosophische Denkmotive zu einer sehr persönlichen und ursprünglichen Synthese. Im Hinblick auf den schwierigen Charakter und die undurchsichtige Struktur seiner Ausführung wird zunächst eine Interpretation gegeben. M.-P. geht dialektisch vor. Seine These beruht auf seiner ausführlich entwicelten und sorgfältig dokumentierten Philosophie der menschlichen Leiblichkeit (vergi. Phänomenologie der Wahrnehmung übers, und eingeführt von RUDOLF BOEHM, Berlin 1966, S. (...)
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  15. James Miller (1979). History and Human Existence From Marx to Merleau-Ponty. Monograph Collection (Matt - Pseudo).
    From the Introduction: The present essay provides an introduction to the treatment of human existence and individuality in Marxist thought. The work will be primarily concerned with two related topics: the evaluation by Marxists of individual emancipation and their assessment of subjective factors in social theory. By taking up these taking up these topics within a systematic and historical framework, I hope to generate some fresh light on several familiar issues. First, I pursue a reading of Marx focused on his (...)
     
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  16.  3
    Adilson Xavier da Silva (2008). Merleau-ponty E a filosofia da negatividade em O visível E o invisível. Philósophos - Revista de Filosofia 10 (1).
    O artigo tem como objetivo descrever a crítica de Maurice Merleau-Ponty (1908- 1961) sobre a Filosofia da negatividade, especialmente em sua obra O visível e o invisível (1964) publicada após sua morte. Essa crítica é endereçada principalmente ao filósofo Jean- Paul Sartre (1905-1980).
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  17. Ted Toadvine (2006). Merleau-Ponty. Routledge.
    Maurice Merleau-Ponty has been hailed by many as the greatest French thinker of the twentieth century. As one of the founding members of the existentialist movement in the 1940s, he played a key role in introducing the work of Husserl and Heidegger into French thought and collaborated with Jean-Paul Sartre in the founding of _Les Temps Modernes_. His later work laid the foundation for the development of French thought in the direction of post-structuralism and post-modernism. _Merleau-Ponty: Critical Assessments of (...)
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  18. Ted Toadvine (ed.) (2006). Merleau-Ponty: Critical Assessments of Leading Philosophers. Routledge.

    Maurice Merleau-Ponty (1908-1961) has been hailed by many as the greatest French thinker of the twentieth century. As one of the founding members of the existentialist movement in the 1940s, he played a key role in introducing the work of Husserl and Heidegger into French thought and collaborated with Jean-Paul Sartre in the founding of Les Temps Modernes. His later work laid the foundation for the development of French thought in the direction of post-structuralism and post-modernism.

    Merleau-Ponty: (...) gathers together the best critical writing on Merleau-Ponty’s work from the last half century. The collection includes early reviews of his work and the reactions of his contemporaries both during and after his life. Also covered are examinations of his relationship with Husserl, Sartre and the phenomenological tradition, investigations of key themes from his work on ontology, expression and politics, and the ongoing application of his thinking to such contemporary areas of interest as feminist theory, psychology and child development, environmental philosophy and cognitive science.

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  19.  21
    Simone de Beauvoir, Margaret A. Simons, Mary Beth Mader & Marybeth Timmermann (eds.) (2004). Simone de Beauvoir: Philosophical Writings. University of Illinois Press.
    Contents: "Analysis of Claude Bernard's Introduction to the Study of Experimental Medicine," "Two Unpublished Chapters from She Came to Stay," "Pyrrhus and Cineas," "A Review of The Phenomenology of Perception by Maurice Merleau-Ponty," "Moral Idealism and Political Realism," "Existentialism and Popular Wisdom," "Jean-Paul Sartre," "An Eye for an Eye," "Literature and Metaphysics," "Introduction to an Ethics of Ambiguity," "An Existentialist Looks at Americans," and "What is Existentialism?".
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  20.  9
    M. Muldoon (1991). Time, Self, and Meaning in the Works of Henri Bergson, Maurice Merleau-Ponty, and Paul Ricoeur. Philosophy Today 35 (3):254-286.
    Bergson, Merleau-Ponty and Ricoeur represent approximately one hundred years of French Continental philosophical thought. Each of these authors has a decisively different definition of self and meaning that stems, as argued, from their equally different definitions of human time. Under close inspection, it seems that the common thesis that ties all three philosophers together is that a particular notion of the temporal present begets a particular notion of self that begets, in turn, a particular form of meaning that authenticates that (...)
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  21.  51
    Jonathan Webber (2011). Freedom. In Sebastian Luft & Søren Overgaard (eds.), The Routledge Companion to Phenomenology. Routledge
    Human freedom was Jean-Paul Sartre’s central philosophical preoccupation throughout his career. It is hardly surprising, therefore, that the cornerstone of his moral and political thought, Being and Nothingness, contains an extensive and subtle account of the metaphysical freedom that he considered fundamental to the kind of existence that humans have. Although rooted in phenomenology, Sartre’s account of freedom draws very little on analysis of the experience of freedom itself. It is rather based on a general phenomenological account of perceptual (...)
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  22.  11
    Marco Della Greca (2007). Maurice Merleau-Ponty Interprete di Paul Valéry. Chiasmi International 9:307-328.
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  23.  11
    Marco Della Greca (2007). Abstract: Maurice Merleau-Ponty as Interpreter of Paul Valéry. Chiasmi International 9:330-330.
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  24.  6
    Marco Della Greca (2007). Résumé: Maurice Merleau-Ponty, interprete de Paul Valéry. Chiasmi International 9:329-329.
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  25.  1
    Antoni Gonzalo Carbó (2011). El ver que excede la vista en Maurice Merleau-Ponty y Jean-Luc Godard. Convivium 24:139-162.
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  26.  6
    Frederick C. Copleston (1952). A Critique of Jean-Paul Sartre's Ontology. By Maurice Natanson. (Lincoln, Nebraska: The University of Nebraska Press. 1951. Pp. Vi + 136. Price $1.00.). [REVIEW] Philosophy 27 (102):247-.
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  27. Donald Clark Hodges (1966). W. Desan's "The Marxism of Jean-Paul Sartre". [REVIEW] Philosophy and Phenomenological Research 26 (3):459.
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  28. Maciej Ożóg (2000). Film personalny w perspektywie fenomenologii percepcji Maurice'a Merleau-Ponty'ego. Principia 26.
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  29. Marek Maciejczak & Maurice Merleau-Ponty (2001). 'Swiat Wed±Ug Cia±a W Fenomenologii Percepcji M. Merleau-Ponty'ego.
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  30. Jack Reynolds & Jon Roffe (forthcoming). Neither-Nor: Merleau-Ponty's Ontology in "The Intertwining/The Chiasm". In Understanding Merleau-Ponty, Understanding Modernism.
    Jean-Paul Sartre's moving eulogy for Merleau-Ponty on his death was entitled "Merleau-Ponty vivant" – Merleau-Ponty lives. And it is indeed difficult to deny that Merleau-Ponty’s thought remains a live and enduring part of the contemporary philosophical scene, in a manner that could not be said for his more famous contemporary. Despite the enduring significance of Merleau-Ponty and the voluminous writings about his work, the book that was intended to be his magnum opus, The Visible and the Invisible, remains an (...)
     
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  31. Jean-Paul Sartre (2012). The Imagination. Routledge.
    ‘No matter how long I may look at an image, I shall never find anything in it but what I put there. It is in this fact that we find the distinction between an image and a perception.' - Jean-Paul Sartre L’Imagination was published in 1936 when Jean-Paul Sartre was thirty years old. Long out of print, this is the first English translation in many years. The Imagination is Sartre’s first full philosophical work, presenting some of the basic (...)
     
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  32.  7
    Ian W. Alexander & Hans Heinz Holz (1953). Jean Paul Sartre. Darstellung Und Kritik Seiner Philosophie. Philosophical Quarterly 3 (13):369.
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  33.  48
    Somogy Varga (2011). Existential Choices: To What Degree is Who We Are a Matter of Choice? [REVIEW] Continental Philosophy Review 44 (1):65-79.
    On the one hand, it is commonly agreed that we make choices in which we are guided by a core of personal commitments, wishes, feelings, etc. that we take to express who we are. On the other, it is commonly agreed that some of these ‘existential’ choices constitute who we are. When confronting these two matters, the question of agency inevitably arises: Whether and in what sense can we choose ourselves? The paper will argue for a new perspective on existential (...)
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  34.  1
    K. M. Dolgov (1975). The Philosophy and Aesthetics of Maurice Merleau-Ponty. Russian Studies in Philosophy 14 (3):67-92.
    Maurice Merleau-Ponty enjoys a special place among contemporary French bourgeois philosophers and aestheticians. Statements by Sartre, Camus, Hyppolite, Dufrenne, Ricoeur, Geroux, Lévi-Strauss, and others show that they experienced in one way or another the influence of this philosopher. For example, all French phenomenologists and existentialists recognize that Merleau-Ponty was the first to take up and pursue, on French soil, the elaboration of the ideas of Husserlian phenomenology and German existentialism. One cannot fail to note that various kinds of antidialectical and (...)
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  35.  10
    D. Olkowski (2006). Maurice Merleau-Ponty: Intertwining and Objectification. Phaenex 1 (1):113-139.
    PhaenEx, Vol 1, No 1 (2006) Maurice Merleau-Ponty: Intertwining and Objectification Dorothea OlkowskiIn chapter four of The Visible and the Invisible, titled ``The Intertwining -- The Chiasm,'' Merleau-Ponty considers the relation between the body as sensible, which is to say ``objective,'' and the body as sentient, that is, as ``phenomenal'' body. He makes this inquiry in the context of interrogating the access of such a sensible-sentient or objective-phenomenal body to Being. ``Objectivity'' and the objective body, as Merleau-Ponty defines it in (...)
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  36. Donna-Dale L. Marcano (2004). Sartre and the Social Construction of Race. Dissertation, The University of Memphis
    The predominant conception of the status of race is that race is a social construction. But what does it mean to say that a group, racially defined, is a social construct? How we understand the process of constitution and related identities is important beyond the conceptual reality or non-reality that defines the group. To this end, this dissertation explores two models of group constitution employed by Jean-Paul Sartre, the first from Anti-Semite and Jew, which bases group constitution and identity (...)
     
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  37. Joona Taipale (2014). Phenomenology and Embodiment: Husserl and the Constitution of Subjectivity. Northwestern University Press.
    At the dawn of the modern era, philosophers reinterpreted their subject as the study of consciousness, pushing the body to the margins of philosophy. With the arrival of Husserlian thought in the late nineteenth century, the body was once again understood to be part of the transcendental field. And yet, despite the enormous influence of Husserl’s phenomenology, the role of "embodiment" in the broader philosophical landscape remains largely unresolved. In his ambitious debut book, _Phenomenology and Embodiment,_ Joona Taipale tackles the (...)
     
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  38.  95
    Matheson Russell & Jack Reynolds (2011). Transcendental Arguments About Other Minds and Intersubjectivity. Philosophy Compass 6 (5):300-11.
    This article describes some of the main arguments for the existence of other minds, and intersubjectivity more generally, that depend upon a transcendental justification. This means that our focus will be largely on ‘continental’ philosophy, not only because of the abiding interest in this tradition in thematising intersubjectivity, but also because transcendental reasoning is close to ubiquitous in continental philosophy. Neither point holds for analytic philosophy. As such, this essay will introduce some of the important contributions of Edmund Husserl, Martin (...)
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  39.  52
    Stuart J. Murray & Dave Holmes (2013). Toward a Critical Ethical Reflexivity: Phenomenology and Language in Maurice Merleau‐Ponty. Bioethics 27 (6):341-347.
    Working within the tradition of continental philosophy, this article argues in favour of a phenomenological understanding of language as a crucial component of bioethical inquiry. The authors challenge the ‘commonsense’ view of language, in which thinking appears as prior to speaking, and speech the straightforward vehicle of pre-existing thoughts. Drawing on Maurice Merleau-Ponty's (1908–1961) phenomenology of language, the authors claim that thinking takes place in and through the spoken word, in and through embodied language. This view resituates bioethics as a (...)
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  40.  3
    Shane Mackinlay (forthcoming). Hermeneutic Perspectives on Ontology, After Metaphysics has Been Overcome: From Levinas to Merleau-Ponty. Sophia:1-10.
    One of the ways in which Heidegger characterised his philosophical project was as ‘overcoming metaphysics.’ This was a way of expressing the task of destruction—or, in Derrida’s version, deconstruction—of the tradition of western philosophy. One of the consequences of Heidegger’s critique of traditional western metaphysics is that, in the decades since, there has been a reluctance to engage in anything that might be called ‘metaphysics’. This is somewhat ironic, given that one of the branches of metaphysics is ontology, and that (...)
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  41. Jean Paul Sartre, Simone de Beauvoir, Lee Fahnestock & Norman MacAfee (1994). Quiet Moments in a War the Letters of Jean-Paul Sartre to Simone de Beauvoir, 1940-1963. Monograph Collection (Matt - Pseudo).
  42. Jean Paul Sartre (1966). Jean-Paul Sartre. L'Arc.
     
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  43. Jean Paul Sartre, Michel Sicard & Accademia di Francia (1987). Sartre E l'Arte Omaggio a Jean-Paul Sartre. Carte Segrete.
     
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  44. Jean Paul Sartre, Simone de Beauvoir, Lee Fahnestock & Norman MacAfee (1994). Witness to My Life the Letters of Jean-Paul Sartre to Simone de Beauvoir, 1926-1939. Monograph Collection (Matt - Pseudo).
     
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  45. Thomas Baldwin (ed.) (2003). Maurice Merleau-Ponty: Basic Writings. Routledge.
    Merleau-Ponty was a pivotal figure in twentieth century French philosophy. He was responsible for bringing the phenomenological methods of the German philosophers - Husserl and Heidegger - to France and instigated a new wave of interest in this approach. His influence extended well beyond the boundaries of philosophy and can be seen in theories of politics, psychology, art and language. This is the first volume to bring together a comprehensive selection of Merleau-Ponty's writing. Sections from the following are included: The (...)
     
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  46. Stephen Light (1987). Shuzo Kuki and Jean-Paul Sartre: Influence and Counter-Influence in the Early History of Existential Phenomonology. Southern Illinois University Press.
    For two and a half months in 1928, the Japanese philosopher Shûzô Kuki had weekly talks with a young French student of philosophy—Jean-Paul Sartre. In 1928, Kuki had just come to Paris after having studied with Heidegger and Husserl. Freshly ac­quainted with the new phenomenology, Kuki in­troduced Sartre to this emerging movement in philosophy. In a well-researched introductory essay, Stephen Light details the eight years Kuki spent in Europe in the 1920s, a period during which Kuki came to know (...)
     
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  47. Thomas Baldwin (ed.) (2004). Maurice Merleau-Ponty: Basic Writings. Routledge.
    Merleau-Ponty was a pivotal figure in twentieth century French philosophy. He was responsible for bringing the phenomenological methods of the German philosophers - Husserl and Heidegger - to France and instigated a new wave of interest in this approach. His influence extended well beyond the boundaries of philosophy and can be seen in theories of politics, psychology, art and language. This is the first volume to bring together a comprehensive selection of Merleau-Ponty's writing. Sections from the following are included: _The (...)
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  48.  7
    Alex Villas Boas (2014). A natureza poética da espiritualidade não religiosa: Um olhar a partir de Jean Paul Sartre. Horizonte 12 (35):777-804.
    This article proposes to examine some theories of non-religious spirituality in light of the growing phenomenon of those individuals who declared themselves as having "no religion" by Brazilian religious census conducted in 2010 by the Brazilian Institute of Geography and Statistics (IBGE). The intention here is to identify how the poetic question presents itself as the fundamental element of these proposals about spirituality for authors, since beauty is part of the spiritual quest, as in: Viktor Frankl and existential religiosity grounded (...)
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  49. Silvana de Souza Ramos (2014). Sobre a imaginação: de Sartre a Merleau-Ponty. Revista de Filosofia Moderna E Contemporânea 1 (2):28-49.
    O artigo investiga o modo pelo qual Merleau-Ponty compreende a experiência do imaginário ao longo de sua obra. Buscamos analisar dois momentos decisivos. No primeiro, enfatizamos a proximidade com a filosofia de Sartre – a despeito das diferenças que os separam, por conta da centralidade do corpo próprio na Fenomenologia da Percepção –, a qual nos convida a pensar a imaginação enquanto exercício da liberdade da consciência. Num segundo momento, Merleau-Ponty se dá conta do idealismo inerente à proposta sartreana e (...)
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  50. Eleanore Holveck (2001). Simone de Beauvoir's Philosophy of Lived Experience: Literature and Metaphysics. Rowman & Littlefield Publishers.
    In Simone de Beauvoir's Philosophy of Lived Experience, Eleanore Holveck presents Simone de Beauvoir's theory of literature and metaphysics, including its relationship to the philosophers Edmund Husserl, Martin Heidegger, Immanuel Kant, Maurice Merleau-Ponty, and Jean-Paul Sartre, with references to the literary tradition of Goethe, Maurice Barr_s, Arthur Rimbaud, AndrZ Breton, and Paul Nizan. The book provides a detailed philosophical analysis of Beauvoir's early short stories and several major novels, including The Mandarins and L'invitZe.
     
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