Results for 'M. Sartre'

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  1. Antioche de Syrie: histoire, images et traces de la ville antique.M. Sartre - 2004 - Topoi:597-603.
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  2. La mission en Arabie des Pères A. Jaussen et R. Savignac: historique et bilan scientifique.M. Sartre - 1996 - Topoi 6 (1996):533-552.
     
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  3. Existential Psychoanalysis.Jean-Paul Sartre, F. H. Heinemann & J. M. Spier - 1954 - Ethics 64 (4):317-319.
     
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  4.  11
    M. Sartre’s Conception of Liberty.Gabriel Marcel - 1947 - Thought: Fordham University Quarterly 22 (1):15-18.
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  5.  54
    Storia di una “frequentazione”: il concetto di “relazione” in Gabriel Marcel e Jean-Paul Sartre.M. Ghelardini - forthcoming - Studi Sartriani:53-74.
    Is it possible to establish a line of research that brings Gabriel Marcel and Jean-Paul Sartre closer together? With this article, we will positively support this idea, by distancing ourselves from the overly rigid interpretations that exclusively focus on antinomic elements sliding into a reductionist and nowadays “canonical” presentation of the relationship between these philosophers. Beyond the undeniable and, fortunately, unmediated differences between the two philosophers, this article aims to investigate their positions regarding the concept of “relationship”. In doing (...)
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  6. Logical, phenomenological, and metalogical negation : Sartre with Frege (and Badiou).Paul M. Livingston - 2023 - In Talia Morag (ed.), Sartre and Analytic Philosophy. New York, NY: Routledge.
  7.  21
    Sartre, imagination and education.M. A. B. Degenhardt - 1975 - Journal of Philosophy of Education 9 (1):72–92.
    M A B Degenhardt; Sartre, Imagination and Education1, Journal of Philosophy of Education, Volume 9, Issue 1, 30 May 2006, Pages 72–92, https://doi.org/10.1111/j.
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  8.  39
    Cogito: From Descartes to Sartre.M. O. Weimin - 2007 - Frontiers of Philosophy in China 2 (2):247-264.
    Cogito, as the first principle of Descartes’ metaphysical system, initiated the modern philosophy of consciousness, becoming both the source and subject of modern Western philosophical discourse. The philosophies of Maine de Biran, Kant, Husserl, Heidegger, Sartre, Merleau-Ponty, and others developed by answering the following questions? Is consciousness substantial or not? Does consciousness require the guarantee of a transcendental subject? Is Cogito epistemological or ontological? Am I a being-for-myself or a being-for-others? Outlining the developmental history of the idea of Cogito (...)
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  9.  61
    Sartre on the phenomenal body and Merleau-ponty's critique.M. C. Dillon - 1974 - Journal of the British Society for Phenomenology 5 (2):144-158.
    The article tries to show that both resolution of the mind-body problem and adequate description of the phenomenal body depend upon the ontology presupposed in offering such a resolution or description. a detailed analysis of sartre's treatment of the body demonstrates that his failures are a result of his neo-cartesian ontology. both the critique and the resolution proposed toward the end take their departure from merleau- ponty's thesis of the ontological primacy of phenomena.
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  10. Selbstbewusstseinstheorien von Fichte Bis Sartre.M. Frank - 1993 - Suhrkamp.
  11.  31
    Fenomenologia e teoresi di un concetto: la malafede in Jean-Paul Sartre.M. Ghelardini - 2020 - Persona. Periodico Internazionale di Studi e Dibattito:91-104.
    Obiettivo di questo articolo sarà presentare l’analisi fenomenologica e teoretica che Sartre propone del concetto di malafede, a partire dal romanzo La Nausea fino all’opera L’essere e il nulla. Ricostruendo il procedimento sartriano, che dall’atteggiamento interrogativo dell’uomo di fronte all’essere porta alla posizione del non-essere, giungeremo alla libertà e all’angoscia, quali caratteri costitutivi dell’essenza umana. Il tentativo di fuggire dalla libertà, a cui per Sartre siamo condannati, e dall’angoscia che da essa deriva, condurrà l’uomo sartriano all’autoinganno, ad una (...)
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  12. Sartre on pre-reflective consciousness.M. M. Agrawal - 1988 - Journal of Indian Council of Philosophical Research (September-December) 121 (September-December):121-127.
  13. Sartre's Concept of a Person as a Project.M. P. Drost - 1988 - Diálogos. Revista de Filosofía de la Universidad de Puerto Rico 23 (52):97-108.
     
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  14.  26
    Sartre's Spirit of Seriousness and the Bad Faith of “Must-See” Tourism.Danielle M. LaSusa - 2013 - Sartre Studies International 19 (2):27-44.
    This article explores the Sartrean concept of the spirit of seriousness so as to better understand contemporary sightseeing tourism. Sartre's spirit of seriousness involves two central characteristics: the first understands values as transcendent, fixed objects, and the second—less acknowledged—understands material, physical objects as instantiating these transcendent values. I interpret the behavior of at least some contemporary tourists who travel to “mustsee” destinations as a subscription to both aspects of the spirit of seriousness and to a belief that the objects (...)
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  15.  20
    J.-p. Sartre’s humanism in the context of modern anthropological situation.V. V. Liakh & M. I. Khylko - 2019 - Anthropological Measurements of Philosophical Research 16:116-132.
    Purpose. The article is aimed to show the specificity and heuristic value of the humanism of the French existentialist J.-P. Sartre, represented both in his early works, where the isolationist position prevailed, and considering his evolution to various types of collective responsibility and attempts to build a universal morality on the basis of ontological integral humanity. Theoretical basis. Taking into account the relevance of the topic of person’s searching for authentic existence in the modern world, the author analyzes the (...)
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  16. Sartre as Phenomenologist and as Existential Psychoanalyst.James M. Edie - 1967 - In Edward N. Lee & Maurice Mandelbaum (eds.), Phenomenology and existentialism. Baltimore,: Johns Hopkins University Press. pp. 139--178.
     
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  17. A Phenomenological Psychology of Emotion: From Sartre's Esquisse d'une Theorie des Emotions to Ignacio Matte Blanco's Biological Theory.M. Durst - 1999 - Analecta Husserliana 60:265-276.
     
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  18. Subjectivity and Intersubjectivity in Modern Philosophy and Psychoanalysis: A Study of Sartre, Binswanger, Lacan, and Habermas by Roger Frie.M. G. Thompson - 1998 - Journal of Phenomenological Psychology 29 (1):135-139.
  19.  4
    Sartre and the Rationalization of Human Sexuality.W. M. Alexander - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 6:1-6.
    Sartre rationalizes sexuality much like Plato. Rationalization here refers to the way Sartre tries to facilitate explanation by changing the terms of the discussion from sexual to nonsexual concepts. As a philosophy which, above all, highlights those features of human existence which seem most resistant to explanation, one would expect existentialism to highlight sexuality as a category that is crucial for considering human existence. Descartes comes immediately to mind when one focuses on Sartre's major categories. In (...)'s case however, it is not mind and matter but consciousness and its opposite: "nothingness" and "being." This irreducible dualism is the key to the trouble human beings have with existence. Humans try to deal with the tensions implied by this dualism by trying to pretend people are not subjects but objects. Sartre calls this "bad faith." He begins by attempting to take human sexuality seriously as a fundamental category, but ends by abandoning the effort in favor of other substitutes. (shrink)
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  20.  29
    Sartre’s Critique of Religion in His Cahiers pour une Morale.C. E. M. Struyker Boudier - 1985 - International Philosophical Quarterly 25 (4):419-424.
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  21.  23
    Sartre en 'De Mythe van de schepping'.C. E. M. Struyker Boudier - 1987 - Bijdragen 48 (2):192-205.
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  22. Sartre, Santoni, and Sincerity.A. D. M. Walker - 1977 - Pacific Philosophical Quarterly 58 (1):88.
     
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  23. On the Paths of Cartesian Freedom: Sartre and Levinas in Man Within His Life-World. Contributions to Phenomenology by Scholars from East-Central Europe.M. Jedraszewski - 1989 - Analecta Husserliana 27:671-683.
  24.  50
    Sartre and the commitment of pure art.Christina M. Howells - 1978 - British Journal of Aesthetics 18 (2):172-182.
  25.  6
    Grundzüge der Ontologie Sartres in ihrem Verhältnis zu Hegels Logik. [REVIEW]M. J. - 1963 - Review of Metaphysics 17 (2):304-304.
    Hartmann gives a careful, succinct, clear exposition, and, integral to it, a criticism of the main systematic outlines of Sartre's L'être et le néant. He interprets Sartre as attempting to use a phenomenological base for an "objective" ontology. He suggests that Sartre's highly formal dialectic, unlike its Hegelian model, is external to its "content" of concrete existential insights. The comparisons of the en-soi and pour-soi with Hegel's Sein, Dasein, Fürsichsein, and the more developed Begriff and Geist go (...)
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  26.  31
    A Note on Sartre and the Spirit of Seriousness.John M. Valentine - 2012 - Journal of Philosophical Research 37:395-401.
    At the end of Being and Nothingness, Sartre defines the spirit of seriousness in the following way: “The spirit of seriousness has two characteristics: it considers values as transcendent givens independent of human subjectivity, and it transfers the quality of ‘desirable’ from the ontological structure of things to their simple material constitution.” My aim in this paper is to show how Sartre is susceptible to a tu quoque in terms of how he describes the threataspect of the world (...)
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  27.  23
    Sartre as a Transcendental Realist.M. M. Van De Pitte - 1970 - Journal of the British Society for Phenomenology 1 (2):22-26.
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  28. Sartre and Hegel: the variations of an enigma in "L'etre et le néant".Christopher M. Fry - 1988 - Bonn: Bouvier Verlag.
  29.  12
    A Note on Sartre and the Spirit of Seriousness.John M. Valentine - 2012 - Journal of Philosophical Research 37:395-401.
    At the end of Being and Nothingness, Sartre defines the spirit of seriousness in the following way: “The spirit of seriousness has two characteristics: it considers values as transcendent givens independent of human subjectivity, and it transfers the quality of ‘desirable’ from the ontological structure of things to their simple material constitution.” My aim in this paper is to show how Sartre is susceptible to a tu quoque in terms of how he describes the threataspect of the world (...)
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  30.  6
    Existential Marxism in Postwar France: From Sartre to Althusser.M. Rybalka - 1976 - Télos 1976 (30):224-226.
  31.  22
    Sartre, Self-Formation and Masculinities (review).Denis M. Provencher - 2008 - Substance 37 (2):132-137.
  32. The responsibility for the other in behavior-on the relationship of existentialism and marxism in the early philosophy of Sartre.M. Fleischer - 1986 - Philosophisches Jahrbuch 93 (1):165-175.
     
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  33.  14
    Sartres Sozialphilosophie. Eine Untersuchung zur "Critique de la Raison Pratique I".M. J. Scott-Taggart & Klaus Hartmann - 1967 - Philosophical Quarterly 17 (68):273.
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  34.  30
    Proust, Sartre, and the Idea of Love.Joel M. Childers - 2013 - Philosophy and Literature 37 (2):389-404.
    The absence of French criticism on À la recherche du temps perdu1 until the mid-nineteen-fifties has left a gap in the study of literature influenced by Marcel Proust in the period following his death and the publication of Le temps retrouvé in 1927. Studies of Jean-Paul Sartre have focused mainly on his philosophical predecessors. Scholars of both authors have failed to note the similarities between their works, especially in regard to intersubjective relationships. Sartre was famously derisive toward his (...)
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  35.  11
    Some Notes (with Badiou and Žižek) on Event/Truth/Subject/Militant Community in Jean-Paul Sartre's Political Thought.Erik M. Vogt - 2015 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 17 (2):19-38.
    The main object of this paper is to examine the new philosophical frame proposed by Alain Badiou and Slavoj Žižek and to show that it implies some traces of Sartre's philosophical and political heritage. According the project of Alain Badiou and Slavoj Žižek one should no longer accept today's constellation of freedom, particularistic truth and democracy, but to inscribe the issues of freedom and universal truth into a political project that attempts to re-activate a thinking of revolution. Their thinking (...)
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  36.  45
    Self-Experience: Essays on Inner Awareness.M. Guillot & M. Garcia-Carpintero (eds.) - 2023 - Oxford University Press.
    Recent debates on phenomenal consciousness have shown renewed interest for the idea that experience generally includes an experience of the self – a self-experience – whatever else it may present the self with. When a subject has an ordinary experience (as of a bouncing red ball, for example), the thought goes, she is not just phenomenally aware of the world as being presented in a certain way (a bouncy, reddish, roundish way in this case); she is also phenomenally aware of (...)
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  37.  16
    L'existentialisme de M. Sartre est-il un humanisme?Alphonse De Waelhens - 1946 - Revue Philosophique De Louvain 44 (2):291-300.
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  38.  3
    The philosophical framework of Sartre's theory of the theater.James M. Edie - 1994 - Man and World 27 (4):415-444.
  39.  38
    Fetishism and Bad Faith: A Freudian Rebuttal to Sartre.Christopher M. Gemerchak - 2004 - Janus Head 7 (2):248-269.
    Jean-Paul Sartre, in Being and Nothingness, develops the concept of “bad faith” in order to account for the paradoxical fact that knowledge can be ignorant of itself, and thus that a self-conscious subject can deceive itself while being aware of its own deception. Sartre claims that Freudian psychoanalysis would account for self-deception by positing an unconsciousness that guides consciousness without consciousness being aware of it. Therefore, Freudian psychoanalysis is an insufficient model with which to address bad faith. I (...)
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  40.  28
    Sartre's Critique of the Husserlian Ego.Robert M. Doran - 1967 - Modern Schoolman 44 (4):307-317.
  41.  17
    Consciousness and the integrated being: Sartre and Krishnamurti.M. M. Agrawal - 1991 - Shimla: Indian Institute of Advanced Study and National Pub. House, New Delhi.
  42. Madness and the divided self: Esquirol, Sartre, Bateson.M. R. Anspach - 1998 - In Jean-Pierre Dupuy (ed.), Self-Deception and Paradoxes of Rationality. CSLI Publications. pp. 59--86.
     
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  43.  4
    Jean-Paul Sartre.M. István Fehér - 1980 - [Budapest]: Kossuth Könyvkiadó.
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  44. Literature of the Graveyard: Jean-Paul Sartre, François Mauriac, André Malraux, Arthur Koestler.Roger Garaudy & Joseph M. Bernstein - 1948 - International Publishers.
     
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  45.  6
    Sartre’s Critique of Religion in His Cahiers pour une Morale.C. E. M. Struyker Boudier - 1985 - International Philosophical Quarterly 25 (4):419-424.
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  46.  10
    Sartre, Freud en de moraal.C. E. M. Struyker Boudier - 1986 - Tijdschrift Voor Filosofie 48 (1):108 - 119.
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  47. Sartre, J.P., Le scénario Freud.C. E. M. Struyker Boudier - 1986 - Tijdschrift Voor Filosofie 48:108-119.
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  48.  19
    Nikolay Berdyayev ve Sartre Felsefesinde Kişilik ve Özgürlük Problemi.Kasım Müminov - 2016 - Dini Araştırmalar 19 (48).
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  49.  57
    Emotion and Sartre's Two Worlds.John M. Cogan - 1995 - Journal of Phenomenological Psychology 26 (2):21-34.
    On Sartre's own admission, his account of the emotions discloses them as functional. As such, the emotions aim to serve a particular purpose for which he provides the phenomenology. Sartre's phenomenology discloses consciousness as being-in-the-world in two ways, actually as having two worlds. One is a deterministic world, the other magical. Emotion is the drop from the deterministic world to the magical. In order for emotion to perform the function Sartre has in mind it performs, it is (...)
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  50. L'être-en-soi dans la philosophie de J.-p. Sartre.M. Corvez - 1950 - Revue Thomiste 50 (2):360.
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