Jean-Paul Sartre

Edited by Matthew Eshleman (University of North Carolina at Wilmington)
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  1. Jean-Paul Sartre: Political Philosophy.Storm Heter - unknown - Internet Encyclopedia of Philosophy.
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  2. Sartre, Jean-Paul — A. Existentialism.Author unknown - unknown - Internet Encyclopedia of Philosophy.
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  3. Love and Entitlement: Sartre and Beauvoir on the Nature of Jealousy.Robert P. Brenner - forthcoming - Hypatia.
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  4. From Phenomenology Construct Dialectics. Jean-Paul Sartre Adaptation of Hegel.Holger Glinka - forthcoming - Hegel-Studien.
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  5. The Presence of Saint Paul in the Religious Works of Jean de Sponde.Robert Griffin - forthcoming - Bibliothèque d'Humanisme Et Renaissance.
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  6. Ronald E. Santoni, Bad Faith, Good Faith, and Authenticity in Sartre's Early Philosophy.D. Macey - forthcoming - Radical Philosophy.
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  7. Jean-Paul Sartre and Benny Levy, Hope Now: The 1980 Interviews.D. Macey - forthcoming - Radical Philosophy.
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  8. Lewis R. Gordon, Fanon and the Crisis of European Man.D. Macey - forthcoming - Radical Philosophy.
  9. Remembrance of Genet's Passing: Jean Genet's Tomb.Serge Dominique Menager & Vanessa Samways - forthcoming - Theoria.
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  10. The Mind’s Presence to Itself: In Search of Non-Intentional Awareness.Jonathan Mitchell - forthcoming - Philosophy and Phenomenological Research.
    According to some philosophers, the mind enjoys a form of presence to itself. That is to say, in addition to being aware of whatever objects it is aware of, it is also (co-presently) aware of itself. This paper explores the proposal that we should think about this kind of experiential-presence in terms of a form of non-intentional awareness. Various candidates for the relevant form of awareness, as constituting supposed non-intentional experiential-presence, are considered and are shown to encounter significant problems. The (...)
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  11. Two Irreducible Classes of Emotional Experiences: Affective Imaginings and Affective Perceptions.Jonathan Mitchell - forthcoming - European Journal of Philosophy.
    A view of prominence in the philosophy of emotion is that emotional experiences are not self-standing intentional experiences. Instead, they inherit the intentional content they have from their cognitive bases. One implication is that emotions whose intentional contents differ in terms of the modal and temporal properties of the relevant particular object – because the intentional contents on which they are based differ in these respects – nonetheless need not differ qua emotion-type. This leads to the same-emotional attitude, different content (...)
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  12. Jean-Paul Sartre's Philosophy of Freedom.Maurice Natanson - forthcoming - Social Research.
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  13. Sartre's Philosophy of Freedom.Maurice Natanson - forthcoming - Social Research.
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  14. La Ontologia de Sartre En Su Aplicacion Concreta: Jean Genet.Marcela Cinta Vazquez - forthcoming - Aletheia: Anuario de Filosofía.
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  15. In Praise of Sarah Richmond's Translation of L'Être Et le Néant.Matthew C. Eshleman - 2020 - Sartre Studies International 26 (1):1-15.
    This article surveys most of the recent reviews of Sarah Richmond’s excellent new translation of L’Être et le néant. It offers some close textual comparisons between Richmond’s translation, Hazel Barnes’ translation, and the Checklist of Errors of Hazel Barnes’ Translation of L’Être et le néant. This article concludes that Richmond delivers a higher semantic resolution translation that overcomes nearly all the liabilities found in Barnes and does so without sacrificing much by way of readability.
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  16. Fear, Anxiety, and Boredom.Lauren Freeman & Andreas Elpidorou - 2020 - In Thomas Szanto & Hilge Landweer (eds.), The Routledge Handbook of the Phenomenology of Emotion. New York: Routledge. pp. 392-402.
    Phenomenology's central insight is that affectivity is not an inconsequential or contingent characteristic of human existence. Emotions, moods, sentiments, and feelings are not accidents of human existence. They do not happen to happen to us. Rather, we exist the way we do because of and through our affective experiences. Phenomenology thus acknowledges the centrality and ubiquity of affectivity by noting the multitude of ways in which our existence is permeated by our various affective experiences. Yet, it also insists that such (...)
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  17. The Foundations of a Mexican Humanism in Emilio Uranga's Análisis Del Ser Del Mexicano.Sergio A. Gallegos-Ordorica - 2020 - APA Newsletter on Hispanic/Latino Issues in Philosophy 20 (1):13-18.
    In this paper, I examine the humanism articulated by Jean-Paul Sartre in Existentialism is a humanism and I show that his proposal is underpinned by some problematic assumptions and biases that shape its deployment. I also argue that the Mexican philosopher Emilio Uranga offers us in his most important work, Analísis del Ser del Mexicano, some conceptual resources that allow us to articulate a humanism that does not fall prey to the problems faced by that of Sartre.
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  18. Transcendentality and Nothingness in Sartre's Atheistic Ontology.King-Ho Leung - 2020 - Philosophy 95 (4):471-495.
    This article offers a reading of Sartre's phenomenological ontology in light of the pre-modern understanding of ‘transcendentals’ as universal properties and predicates of all determinate beings. Drawing on Sartre's transcendental account of nothingness in his early critique of Husserl as well as his discussion of ‘determination as negation’ in Being and Nothingness, this article argues that Sartre's universal predicate of ‘the not’ (le non) could be understood in a similar light to the medieval scholastic conception of transcendentals. But whereas the (...)
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  19. The ‘Magical World’ of Emotions and Its Triumph: On the Ontological Inconsistency in Sartre’s Sketch for a Theory of the Emotions.Renxiang Liu - 2020 - Sophia 59 (2):333-343.
    In this paper, I explore the ontological implication of Sartre’s and Heidegger’s phenomenological accounts of emotion. I start by looking at Sartre’s notion of the ‘magical world’ in his booklet Sketch for a Theory of the Emotions, showing how emotion, for him, reveals the overall structure of ‘human reality’ rather than a dispensable aspect of it. Discussing experiences of the magical world allowed Sartre to ‘bracket’ what he called ‘the determinism of the world’, which predominated naturalist-representationalist psychology of emotion in (...)
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  20. Nevědomí jako dvojznačné vědomí. Merleau-Ponty o psychoanalýze.Jan Puc - 2020 - Ostium 16 (1).
    Merleau-Ponty’s attitude to psychoanalysis was ambiguous. On the one hand, he realized that the phenomena psychoanalysis deals with require to go beyond the area of ​​act intentionality, and that, from a different angle, psychoanalysis addresses the same problem as Gestalt psychology, which played the central role in Merleau-Ponty’s philosophical project. On the other hand, he explicitly rejected the terms used by Freud for conveying his discoveries. Merleau-Ponty replaced unconscious mental contents, which act on conscious behavior, by ambiguous consciousness. In the (...)
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  21. Responses to Matthew Eshleman and Adrian van den Hoven.Sarah Richmond - 2020 - Sartre Studies International 26 (1):29-37.
    I am so grateful to Matthew Eshleman and Adrian van den Hoven for their generous, insightful comments. Translating can be a lonely activity, especially when the text is as lengthy as BN. At the end of hours of involvement with Sartre’s French – perched, as it were, on the edge of his mind – I often felt in need of other, auxiliary minds to re-centre me, to save me from toppling over completely into Sartre’s consciousness and drowning. In these moments, (...)
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  22. Sexual Meaning and Social Pathology: Merleau-Ponty Contra Sartre.Matthew Rukgaber & Rukgaber Matthew S. - 2020 - Études Phénoménologiques 1 (4):201-224.
    This article explores the importance of Merleau-Ponty’s account of sexuality for his early theories of existence and expression. The holistic, social, and plural nature of expressive human behavior, which is elaborated in The Structure of Behavior, is used to argue against criticisms that his early works remain stuck in naturalism. Upon this theory of expression and through a close reading of 'Le corps comme être sexué' chapter of the Phenomenology of Perception, many classic criticisms of his phenomenology of sexuality are (...)
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  23. Being-for-Itself and the Ontological Structure.Ronald E. Santoni - 2020 - Sartre Studies International 26 (2):40-50.
    In this paper, I pay tribute to Jonathan Webber, one of the most dependable interpreters among recent Sartre scholars. I do so by challenging both him and Sartre on an issue that has long frustrated my work on Sartre. In short, Sartre contends that the For-itself’s desire to be Being-in-itself-for-itself is in bad faith. This raises two issues: Is this desire to be ens causa sui part of the ontological structure of the For-itself? If so, is bad faith an essential (...)
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  24. Bad Faith and Character in Jonathan Webber’s Sartre.Ronald E. Santoni - 2020 - Sartre Studies International 26 (1):38-60.
    I have two aims: to analyze Jonathan Webber’s analysis of bad faith and compare it to my own, traditional, account and to show that Webber’s focus on character, as a set of dispositions or character traits that incline but do not determine us to view the world and behave in certain ways, contributes further to understanding Sartre’s ‘bad faith’. Most Sartre scholars have ignored any emphasis on ‘character’. What is distinctive and emphatic in Webber’s interpretation is his insistence ‘on bad (...)
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  25. 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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  26. L’Humanisme Et la Question du Langage.Hiroaki Seki - 2020 - Sartre Studies International 26 (2):22-39.
    Résumé : Cet article examine un dialogue important mais peu étudié entre Sartre et le philosophe du langage Brice Parain. Les deux écrivains constatent un mal du langage, issu de la Grande Guerre de 1914-18 et de ses traumatismes que les mots proférés par les survivants sont incapables de prendre en charge. Dans ce monde « inhumain », où trouver un remède? Pour Parain et Sartre le retour à n’importe quel humanisme implique une réflexion sur le langage. A travers sa (...)
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  27. 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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  28. 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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  29. Incarnation, Alienation, and Emancipation.Daniel Sullivan - 2020 - Sartre Studies International 26 (2):1-21.
    In Critique of Dialectical Reason Vol. 2, Sartre analyzes a boxing match in light of a typology of violence. He suggests that individual conflicts incarnate broader forces of structural violence. He distinguishes between incidents of incarnating violence in terms of their broader social effects, as either alienated – commoditized or “mystified” and rendered illicit – or emancipatory – embedded in a collectively willed political project. This conceptualization is used to analyze two films, Aronofsky’s The Wrestler and McQueen’s Hunger. The Wrestler (...)
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  30. Sarah Richmond’s Translation of Jean-Paul Sartre’s Being and Nothingness.Adrian van den Hoven - 2020 - Sartre Studies International 26 (1):16-28.
    Sarah Richmond’s translation makes an important contribution to Sartrean scholarship. L’Etre et le néant was first translated by Hazel Barnes in 1956 but it contained various errors. Richmond also had access to the internet and to Sartre’s French and German sources. Her edition also contains an Introduction and a ‘Notes on the translation’ section.Sartre published his work in 1943 and, unable to access all the works he cited, he often did so from memory. He also adopted certain translators’ neologisms: for (...)
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  31. Sociality, Seriousness, and Cynicism.Jonathan Webber - 2020 - Sartre Studies International 26 (1):61-76.
    This article is a clarification and development of my interpretation of Sartre’s theory of bad faith in response to Ronald Santoni’s sophisticated critique, published in this issue. It begins by clarifying Sartre’s conception of a project and explaining his claim that one project is fundamental, thereby elucidating the idea that bad faith is a fundamental project. This forms the groundwork of my responses to Santoni’s critique of my interpretation, which comprises four arguments: Sartre does not consider us to be ontologically (...)
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  32. Sartre’s Critique of Husserl.Jonathan Webber - 2020 - British Journal for the History of Philosophy 28 (1):155-176.
    This paper articulates a new understanding of Sartre’s philosophical methodology in his early publications up to and including Being and Nothingness. Through his critique of Husserl across these works, Sartre develops an original and sophisticated variety of transcendental phenomenology. He was attracted to Husserl’s philosophy for its promise to establish the foundations of empirical psychology but ultimately concluded that it could not fulfil this promise. Through the analyses that led him to this conclusion, Sartre formulated a new kind of phenomenological (...)
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  33. Revisiting Existential Marxism.Ronald Aronson - 2019 - Sartre Studies International 25 (2):92-98.
    Alfred Betschart has claimed that the project of existential Marxism is a contradiction in terms, but this argument, even when supported by many experts and quotes from Sartre’s 1975 interview, misses the point of my Boston Review article, “The Philosophy of Our Time.” I believe the important argument today is not about whether we can prove that Sartre ever became a full-fledged Marxist, but rather about the political and philosophical possibility, and importance today, of existentialist Marxism.
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  34. How Can Sartrean Consciousness Be Reverent?P. Sven Arvidson - 2019 - Sartre Studies International 25 (2):18-36.
    According to philosopher Paul Woodruff, reverent awe is a feeling of being limited or dwarfed by something larger than the human, usually accompanied by feelings of respect for fellow human beings. Drawing from Jean-Paul Sartre’s early philosophy, this article responds positively to the title question, showing how reverent awe is in bad faith yet is similar to anguish, and unique with respect to both. Especially remarkable in reverent awe is the feeling of connectedness to humankind. In section two, building on (...)
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  35. Sartre Was Not a Marxist.Alfred Betschart - 2019 - Sartre Studies International 25 (2):77-91.
    Ronald Aronson praises Jean-Paul Sartre’s existential Marxism in an essay in the Boston Review. I argue that existential Marxism is a case of a contradictio in adiecto. Sartre was never recognized as a Marxist by his contemporaries. He not only failed to show any interest in the question of economic exploitation, but most of the answers he gave in the Critique even contradicted Marxist theory. His expression of Marxism as the philosophy of our time seems to have rather been more (...)
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  36. From the Reflective to the Post-Personal Teacher.Alison M. Brady - 2019 - Teria de la Educacion 1 (32):55-72.
    Effective teaching is often connected to reflective practice. Reflection not only involves recording thoughts about what went well (or not) after class, but also to consider examples of potential bias in (re)actions to certain situations, and indeed, to one’s own evaluations of educational activities. This relates to the drive towards greater objectivity in education, and an emphasis on making educational practices and their evaluation explicit. In ‘Transcendence of the Ego’, Sartre (2004) outlines a theory in which a ‘pre-personal’ self produces (...)
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  37. Review of Thomas R. Flynn, Sartre: A Philosophical Biography: Cambridge, U.K.: Cambridge University Press, 2014, ISBN 978–0–521–82640–2, Hb, 436pp. [REVIEW]Paul Crittenden - 2019 - Sophia 58 (2):309-311.
  38. L'Image Entre le Corps Et L'Esprit.Vincent de Coorebyter - 2019 - Sartre Studies International 25 (1):1-21.
    En 1927, Sartre dépose à l’Ecole normale supérieure un mémoire sur l’image, qui vient enfin d’être publié. Il y défend déjà une des thèses centrales de L’Imagination et de L’Imaginaire, à savoir que l’image mentale n’est pas un tableau intérieur, la reproduction de sensations anciennes : c’est une création, un acte de liberté. Dans son mémoire, Sartre inscrit l’image dans la vie du corps et de l’esprit, d’une manière encore hésitante mais aussi très inventive, qui éclaire ses livres ultérieurs sur (...)
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  39. The Nihilist.Raff Donelson - 2019 - In Seth Vannatta (ed.), The Pragmatism and Prejudice of Oliver Wendell Holmes Jr. pp. 31-47.
    Scattered skeptical remarks and a general austerity that infused his writings have given Justice Oliver Wendell Holmes a reputation as some type of nihilist. Noted commentators such as Richard Posner and Albert Alschuler have claimed as much. This article seeks to correct this misunderstanding. Holmes was not a nihilist in the sense of being melancholy due to a belief that the world has no absolute moral values or gods. Instead, Holmes was a pragmatist in the spirit of William James and (...)
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  40. Contemporary "Structures" of Racism.Justin I. Fugo - 2019 - Sartre Studies International 25 (2):57-76.
    This paper develops an account of racism as rooted in social structural processes. Using Sartre, I attempt to give a general analysis of what I refer to as the “structures” of our social world, namely the practico-inert, serial collectives, and social groups. I then apply this analysis to expose and elucidate “racist structures,” specifically those that are oftentimes assumed to be ‘race neutral’. By highlighting structures of racial oppression and domination, I aim to justify: 1) the imperative of creating conditions (...)
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  41. Jean-Paul Sartre.Dennis A. Gilbert & Diana L. Burgin - 2019 - Sartre Studies International 25 (2):1-17.
    Sartre’s scattered commentaries and remarks on theater, published in a variety of media outlets, as well as in the most unlikely of essays, were finally assembled late in Sartre’s career and published in one volume, Un Théâtre de situations, put together by Michel Contat and Michel Rybalka in 1973. Inevitably, a number of later or missing theatrical documents then came to light, and an updated edition of Un Théâtre de situations appeared in 1992. There still remained, however, other documents on (...)
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  42. Imagen, tiempo y libertad: Un diálogo entre Henri Bergson y Jean-Paul Sartre.Sergio González Araneda - 2019 - Mutatis Mutandis: Revista Internacional de Filosofía 14.
    El siguiente trabajo tiene por objetivo exponer y problematizar la relación entre las nociones de temporalidad, imagen y libertad en el pensamiento del filósofo francés Henri Bergson, a la luz de la crı́tica desarrollada por Jean-Paul Sartre. Para ello, en primer lugar, se expone, de modo sintético, dos conceptos que dan forma al pensamiento bergsoniano, a saber, duración e intuición. Con esto, se pone de manifiesto el problema que suscita la definición de imagen entregada por Bergson, debido a que entra (...)
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  43. Man as Woman : Beauvoir’s Gender Theory in terms of a Sartrian Philosophy.Yusuke Kaneko - 2019 - Journal of Humanities Chiba University 48:1-30.
    Although written in Japanese, this article deals with what the gender theory is all about by reference to Beauvoir's Le Deuxième Sexe. Sartre's works are also heavily cited to clarify the background of Beauvoir's philosophy.
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  44. Master, Slave and Merciless Struggle.Kate Kirkpatrick - 2019 - Sartre Studies International 25 (1):22-34.
    In his biography of Jean Genet, Sartre says his aim is ‘to demonstrate that freedom alone can account for a person in his totality’. Building on my reading of Being and Nothingness in Sartre on Sin, I examine the compatibility of Sartrean freedom and love in Saint Genet. Sartre’s account of Genet’s person is largely a loveless one in which there is no reciprocity, others are ‘empty shells’ and love is ‘only the lofty name which [Genet] gives to onanism’. I (...)
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  45. Alienation and Affectivity.Kathleen Lennon & Anthony Wilde - 2019 - Sartre Studies International 25 (1):35-51.
    In this article, we explore Beauvoir’s account of what she claims is an alienated relation to our ageing bodies. This body can inhibit an active engagement with the world, which marks our humanity. Her claims rest on the binary between the body-for-itself and the body-in-itself. She shares this binary with Sartre, but a perceptive phenomenology of the affective body can also be found, which works against this binary and allows her thought to be brought into conversation with Levinas. For Levinas, (...)
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  46. Does the City of Ends Correspond to a Classless Society?Maria Russo - 2019 - Sartre Studies International 25 (1):52-68.
    In the Critique of Dialectical Reason and in many interviews, Sartre upheld the proletariat’s attempts at emancipation in Western societies and their revolts in the developing world. In these texts, counter-violence is considered the only way to exercise concrete engagement, and a classless society is presented as the only possibility of reducing social inequalities. However, this radical point of view was not the only perspective he tried to develop. He also sought to elaborate an existentialist ethics, which does not correspond (...)
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  47. Virtual Subjectivity: Existence and Projectuality in Virtual Worlds.Daniel Vella & Stefano Gualeni - 2019 - Techné: Research in Philosophy and Technology 23 (2):115-136.
    This paper draws on the notion of the ‘project,’ as developed in the existential philosophy of Heidegger and Sartre, to articulate an understanding of the existential structure of engagement with virtual worlds. By this philosophical understanding, the individual’s orientation towards a project structures a mechanism of self-determination, meaning that the project is understood essentially as the project to make oneself into a certain kind of being. Drawing on existing research from an existential-philosophical perspective on subjectivity in digital game environments, the (...)
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  48. La virtualità dell'evento. Prospettive e limiti trascendentali per la definizione di un presente assoluto dell'esperienza pura.Fabio Vergine - 2019 - In Arianna Romani & Abdelhaleem Solaiman (eds.), Tempo. Tra esattezza e infinito. Atti IX Convegno Interdisciplinare dei Dottorandi e Dottori di Ricerca. Roma RM, Italia: pp. 157-171.
    Il concetto di Reale non coincide con la realtà; se l’atteggiamento dell’empirismo tradizionale nei confronti della realtà è infatti un ingenuo realismo, l’empirismo radicale è riuscito, invece, a pensare in maniera rivoluzionaria l’origine trascendentale dell’esperienza ordinariamente intesa e, dunque, la natura virtuale di quell’evento del tutto particolare che, soprattutto con Gilles Deleuze e Jacques Lacan, è il Reale. Più dettagliatamente, l’obiettivo dell’intervento consisterà nell’individuare, nelle prospettive aperte dall’empirismo radicale tra Ottocento e Novecento, una forma di temporalità atopica e “utopica”, che (...)
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  49. Sartre.Kenneth Williford - 2019 - Routledge.
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  50. Love and Violence.Katharine Wolfe - 2019 - Sartre Studies International 25 (2):37-56.
    Beginning with a study of need and its relationship to violence in Sartre’s Critique of Dialectical Reason, this paper argues that need, in the midst of scarcity, can both be a catalyst for violence and a force in the service of love. It warns against an antagonistic view of need and of ethics that emerges in Sartre’s Critique, drawing on Sartre’s own ongoing commitments to existentialism and also on the work of Primo Levi. In particular, it warns against the danger (...)
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