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  1. From Perception to Action.Blake D. Scott - 2020 - Sartre Studies International 26 (2):51-62.
    This paper re-examines the well-known problem of how it is possible to have an “intuition of absences” in Sartre’s example of Pierre. I argue that this problem is symptomatic of an overly theoretical interpretation of Sartre’s use of intentionality. First, I review Husserl’s notion of evidence within his phenomenology. Next, I introduce Sartre’s Pierre example and highlight some difficulties with interpreting it as a problem of perception. By focusing on Sartre’s notion of the project, I argue instead that the problem (...)
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  2. It’s About That Time: Sartre’s Theory of Temporality.Curtis Sommerlatte - 2020 - In Matthew Eshleman & Constance Mui (eds.), The Sartrean Mind. London: Routledge. pp. 198–211.
    This chapter argues that J. P. Sartre has overlooked two motivations in developing his theory of temporality: first, to found the method of phenomenological ontology; and, second, to show that human freedom, pace I. Kant, must be situated within the empirical world. Sartre argues that consciousness is nothingness’s origin by having the ontological characteristic of being “its own nothingness”. Sartre begins his account by noting that temporality is “an organized structure” such that the three temporal dimensions—past, present, and future—are not (...)
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  3. Your Past Comes Back to Haunt You.Curtis Sommerlatte - 2020 - Sartre Studies International 26 (2):63-89.
    This paper examines how Sartre’s early phenomenological works were influenced by Emmanuel Levinas’s The Theory of Intuition in Husserl’s Phenomenology. Sartre embraced two key aspects of Levinas’s interpretation of Husserl: 1) that phenomenology is an ontological philosophy whose foundation is the doctrine of intentionality; and, 2) that consciousness’s being consists in intentionality, which entails that consciousness is non-substantial as well as pre-reflectively or non-thetically aware of itself. In addition to adopting these views, Sartre also became gripped by a methodological problem (...)
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  4. To the Nothingnesses Themselves: Husserl’s Influence on Sartre’s Notion of Nothingness.Simon Gusman - 2018 - Journal of the British Society for Phenomenology 49 (1):55-70.
    ABSTRACTIn this article I argue that Sartre’s notions of nothingness and “negatity” are not, as he presents it, primarily reactions to Hegel and Heidegger. Instead, they are a reaction to an ongoing struggle with Husserl’s notion of intentionality and related notions. I do this by comparing the criticism aimed at Husserl in Sartre’s Being and Nothingness to that presented in his earlier work, The Imagination, where he discusses Husserl more elaborately. Furthermore, I compare his criticism to Husserl’s own criticism of (...)
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  5. The “Philosophy-Ladenness” of Perception.Mika Suojanen - 2018 - Philosophical Inquiry 42 (3-4):83-102.
    The basic entity in phenomenology is the phenomenon. Knowing the phenomenon is another issue. The phenomenon has been described as the real natural object or the appearance directly perceived in phenomenology and analytic philosophy of perception. Within both traditions, philosophers such as Husserl, Heidegger, Merleau-Ponty, Russell and Wittgenstein have considered that perceptual experience demonstrates what a phenomenon is on the line between the mind and the external world. Therefore, conceptualizing the phenomenon is based on the perceptual evidence. However, if the (...)
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  6. Sartre's Literary Phenomenology.Andrew Inkpin - 2017 - Sartre Studies International 23 (1):1-21.
    This article focuses on the relation between philosophy and literature in early Sartre, showing how his literary writing can be seen as philosophically significant by interpreting Sartre as practising a variant of phenomenological method. I first clarify Sartre’s approach to phenomenological method by comparing and contrasting it with Husserl’s. Despite agreeing that philosophy is a reflective descriptive study of essences, Sartre sees no use for phenomenological reduction and free variation. I then consider the philosophical function of Sartre’s literary works, arguing (...)
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  7. Sartre’s Transcendental Phenomenology.Jonathan Webber - 2017 - In Dan Zahavi (ed.), Oxford Handbook of the History of Phenomenology. Oxford, U.K.: Oxford University Press.
    The first phase of Sartre’s philosophical publications is marked by an apparent ambivalence towards Husserl’s transcendental turn. Sartre accepts both major aspects of that turn, the phenomenological reduction and the use of transcendental argumentation. Yet his rejection of the transcendental ego that Husserl derives from this transcendental turn overlooks an obvious transcendental argument in favour of it. His books on emotion and imagination, moreover, make only very brief comments about the transcendental constitution of the world of experience. In each case, (...)
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  8. Bodily Schemata and Sartre's I and Me: Reflection and Awareness in Movement.Jodie McNeilly - 2016 - Performance Philosophy 2 (1):83-98.
    Philosophers have faced the problem of self or inner awareness since the self, itself, became something to be known and/or understood. Once dancers ‘let go of the mirror’ they too began to face the problem and limits to bodily awareness, developing specific reflective practices to obtain access to their inner bodily selves. But for the phenomenologist, reflection requires an active process of perception, which problematises our grasping of the so-called hidden, organising structures of movement that are unable to be perceived. (...)
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  9. Memory and Subjectivity: Sartre in Dialogue with Husserl.Beata Stawarska - 2002 - Sartre Studies International 8:94-111.
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  10. Stephen Priest, The Subject in Question: Sartre's Critique of Husserl in the Transcendence of the Ego. [REVIEW]Author unknown - 2002 - Mind 111 (442):473-478.
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  11. Sartre's Other and The Field of Consciousness: A ‘Husserlian’ Reading.Richard E. Aquila - 1998 - European Journal of Philosophy 6 (3):253-276.
  12. Directionality and Fragmentation in the Transcendental Ego.Ralph Ellis - 1979 - Philosophy Research Archives 5:73-88.
    Sartre says that no Husserlian transcendental ego can exist because it would have to be simultaneously both a principle of unification and a concrete, individual moment in the stream of consciousness. If the former, it could not be experienced phenomenologically and would become a hypothetical and purely theoretical construction, nor would it be congruent with the phenomenological idea of consciousness as experience. If the latter, it could not unify all moments of consciousness because it would exist merely as one of (...)
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  13. A Critique of Jean-Paul Sartre’s Ontology. [REVIEW]R. F. T. - 1974 - Review of Metaphysics 27 (4):806-806.
    This is a reissue of Professor Natanson’s 1951 monograph, the first such study of Being and Nothingness to appear in English. After an introductory essay on the nature of existentialism, the author begins a brief but lucid exposition of the major issues of Sartre’s masterwork: the quest for a phenomenological ontology, temporality, nothingness, the problem of the Other, the Self, including the categories of freedom, situation, and death, and the nature of existential psychoanalysis. The remainder of the book is devoted (...)
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  14. Imagination: A Psychological Critique. [REVIEW]S. C. E. - 1962 - Review of Metaphysics 15 (4):678-679.
    This early study is a key work, along with several other preliminary essays, for understanding the genesis of Sartre's Being and Nothingness. Well translated and with an excellent introduction and notes, the book contains the critical thesis that former theories of the imagination confused perception with imagination, and that imagination was properly recognized first by Husserl and was subsequently further clarified by Sartre in his notion of the nihilating consciousness. --E. S. C.
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  15. Phenomenology and Existentialism: Husserl and Sartre on Intentionality.Maurice Natanson - 1959 - Modern Schoolman 37 (1):1-10.