In this important book, Thomas R. Flynn reinterprets and evaluates Sartre's social and political philosophy, arguing that the existential ethics of Sartre's ...

Sartre and Foucault were two of the most prominent and at times mutually antagonistic philosophical figures of the twentieth century. And nowhere are the antithetical natures of their existentialist and poststructuralist philosophies more apparent than in their disparate approaches to historical understanding. A history, thought Foucault, should be a kind of map, a comparative charting of structural transformations and displacements. But for Sartre, authentic historical understanding demanded a much more personal and committed narrative, a kind of interpretive diary of moral (...) choices and risks compelled by critical necessity and an exacting reality. Sartre's history, a rational history of individual lives and their intrinsic social worlds, was in essence immersed in biography. In Volume One of this authoritative two-volume work, Thomas R. Flynn conducts a pivotal and comprehensive reconstruction of Sartrean historical theory, and provocatively anticipates the Foucauldian counterpoint to come in Volume Two. (shrink)

Jean-Paul Sartre was one of the most influential thinkers of the twentieth century. Regarded as the father of existentialist philosophy, he was also a political critic, moralist, playwright, novelist, and author of biographies and short stories. Thomas R. Flynn provides the first book-length account of Sartre as a philosopher of the imaginary, mapping the intellectual development of his ideas throughout his life, and building a narrative that is not only philosophical but also attentive to the political and literary dimensions of (...) his work. Exploring Sartre's existentialism, politics, ethics, and ontology, this book illuminates the defining ideas of Sartre's oeuvre: the literary and the philosophical, the imaginary and the conceptual, his descriptive phenomenology and his phenomenological concept of intentionality, and his conjunction of ethics and politics with an 'egoless' consciousness. It will appeal to all who are interested in Sartre's philosophy and its relation to his life. (shrink)

Sartre and Foucault were two of the most prominent and at times mutually antagonistic philosophical figures of the twentieth century. And nowhere are the antithetical natures of their existentialist and poststructuralist philosophies more apparent than in their disparate approaches to historical understanding. In Volume One of this authoritative two-volume study, Thomas R. Flynn conducted a pivotal and comprehensive reconstruction of Sartrean historical theory. This long-awaited second volume offers a comprehensive and critical reading of the Foucauldian counterpoint. A history, theorized Foucault, (...) should be a kind of map, a comprehensive charting of structural transformations and displacements over time. Contrary to other Foucault scholars, Flynn proposes an "axial" rather than a developmental reading of Foucault's work. This allows aspects of Foucault's famous triad of knowledge, power, and the subject to emerge in each of his major works. Flynn maps existentialist categories across Foucault's "quadrilateral," the model that Foucault proposes as defining modernist conceptions of knowledge. At stake is the degree to which Sartre's thought is fully captured by this mapping, whether he was, as Foucault claimed, "a man of the nineteenth century trying to think in the twentieth.". (shrink)

I defend three claims regarding Foucault’s historical a priori and the intelligibility of history that counter commonly received accounts of Husserl’s approach to the same. First, Foucault is not a transcendental thinker in the Kantian sense of the term. His use of the HP is contingent, postdictive, regional and hypothetical. Second, the three “axes” of the dyads knowledge/truth, power/government, and subjectivation/ethics along with Foucault’s “history of the present” enclose a space called “experience” Erfahrung as nonreflective and “freed from inner life.” (...) At this point, “experience” and “multiplicity” coalesce to confirm Foucault’s anti-phenomenological bias and nominalist commitment. Finally, the relations of transformation and displacement that define archaeological change support a “fittingness” between the epistemes in question. Neither necessitating nor aleatory, their relation could be called “aesthetic” in a broad sense. I conclude by listing ways Husserl’s approach to historical intelligibility is the inverse of Foucault’s. (shrink)

Sartre and Foucault were two of the most prominent and at times mutually antagonistic philosophical figures of the twentieth century. And nowhere are the antithetical natures of their existentialist and poststructuralist philosophies more apparent than in their disparate approaches to historical understanding. A history, thought Foucault, should be a kind of map, a comparative charting of structural transformations and displacements. But for Sartre, authentic historical understanding demanded a much more personal and committed narrative, a kind of interpretive diary of moral (...) choices and risks compelled by critical necessity and an exacting reality. Sartre's history, a rational history of individual lives and their intrinsic social worlds, was in essence immersed in biography. In Volume One of this authoritative two-volume work, Thomas R. Flynn conducts a pivotal and comprehensive reconstruction of Sartrean historical theory, and provocatively anticipates the Foucauldian counterpoint to come in Volume Two. (shrink)

After reviewing how Jean Wahl interprets the early Marcel, specifically his Metaphysical Journal, in a seminal work whose title captured the philosophical spiritof the 1930s, Vers le concret (“Toward the Concrete”), I discuss the existentialist style of philosophizing, offer five criteria for judging a philosopher to be an existentialist and submit Marcel’s work to each. I turn to the appropriateness of calling him a neo-Socratic philosopher, an appellation he seemed to prefer, and conclude with some observations of how this mixture (...) of the Socratic and the existentialist places Marcel in the lineage of those like Michel Foucault and Pierre Hadot who speak of philosophy less as a doctrine and more as a way of life. (shrink)

Dialectic and narrative reflect the respective inclinations of philosophy and literature as disciplines that fix one another in a Sartrean gaze, admixing envy with suspicion.

“Dialectical” stands in parentheses because I wish to discuss both authors in terms of a critique of reason as such in addition to specifying the issue in terms of their respective assessments of the dialectic. But I shall first consider how each employs the term “critique.” So my remarks will focus on Critique, Reason and Dialectic in that order. Of course, each topic understandably bleeds into the others. In view of the occasion, I shall conclude with a brief sketch of (...) four milestones along Sartre's way from Being and Nothingness to the Critique. (shrink)

This is a descriptive and critical analysis of major themes in de Beauvoir's thought, arranged in roughly chronological order. As the title suggests, its focus is the nature and limits of her engagement. The author concludes that this commitment reaches its limit as early as 1939. Thereafter, it remains constant, despite some shift in content due to the political and social experience of the following decades.

Thomas R. Flynn - Dark Feelings, Grim Thoughts: Experience and Reflection in Camus and Sartre - Journal of the History of Philosophy 46:1 Journal of the History of Philosophy 46.1 179-180 Muse Search Journals This Journal Contents Reviewed by Thomas R. Flynn Emory University Robert C. Solomon. Dark Feelings, Grim Thoughts: Experience and Reflection in Camus and Sartre. Oxford-New York: Oxford University Press, 2006. Pp. ii + 241. Cloth, $35.00. This study in existentialist thought is a collection of essays, some (...) previously published, in defense of the thesis that existentialist thought, at least in these works, is the articulation of our pre-reflective experience that yields an immediacy and a richness often sacrificed when one turns to abstract reflection—as Solomon believes Sartre does in Being and Nothingness in.. (shrink)

We are celebrating the centennial year of the birth of Jean-Paul Sartre (1905-1980). His death and the huge funeral cortege that spontaneously gathered on that occasion marked the passing of the last of the philosophical "personalities" of our era. Contrast, for example, his departure, which I did not witness, with that of Michel Foucault, which I did. The latter was acknowledged in a modest ceremony at the door of the Salpêtrière Hospital; his private funeral in the province was even more (...) stark. The two passings exhibit the distinction graphically. Foucault, the most likely candidate to become Sartre's successor as reigning intellectual on the Left Bank, exited the institution that had figured in several of his books attended by a small crowd of a couple hundred, admittedly assembled without public notification, on a damp morning to hear Gilles Deleuze read a brief passage from the preface to The Uses of Pleasure. Describing philosophy as "the critical work that thought brings to bear on itself," the message had an ironically haunting Sartrean ring. (shrink)

Granier, who has distinguished himself by his writings on Nietzsche, seeks in a rethinking of Marx an antidote to the nihilistic crisis of our times. Specifically, he proposes a "philosophy of praxis" which must likewise be a "philosophy of interpretation." In many ways a sequel to his Le Discours du monde, the present volume intends to read Marx in light of the "integralism of the egoistic experience" elaborated in the earlier work. What this jargon means is that the basic Marxist (...) concept of praxis understood as "production" will be seen as requiring both world and ego for its adequate comprehension. The ego experience underscores the prospective, the evaluative, and the pathetic characteristics of praxis. In other words, it makes room for the creative, passionate, individual project within Marxism that Sartre had demanded. The "worldly" dimension of praxis emphasizes its materiality as well as its grounding in society. Because of its first set of characteristics, the philosophy of praxis must be interpretive in nature; it cannot be a science in the usual sense of that word, much less in the sense ascribed to that term by Engels et al. But due to its foundation in being, i.e., in life, the productive character of praxis is derivative and social. (shrink)

Michel Foucault was a kaleidoscopic thinker. He gathered the received opinions, established norms and major facts of our cultural heritage and shifted the ensemble ever so slightly. The results were startlingly new configurations. What had been perceived as necessary relationships, inviolable limits, pivotal events, emerged in this altered perspective as contingencies that supported quite different descriptions. This might simply be subsumed by some narrativist theory as evidence that a variety of stories can incorporate the same facts. But Foucault shifts the (...) perspective on narrative as well. The chain of influences, the temporal continuities, the sustaining consciousness, the totalizing dialectic—these dissolve or are relativized by the method he employs. In sum, Foucault is an historian, but suo modo. Unlike that of the old or even the “new” French historians, his is a self-declared history of the present, an objective, he argues, fully in accord with the spirit, if not the letter, of the Enlightenment. I shall try to illuminate the nature and implications of that original approach to history by focusing on one of his most striking kaleidoscopic moves, the shift from time to space as the paradigm guiding his approach to historical topics. Of course, the kaleidoscope itself is a spatial, and indeed an atemporal instrument. (shrink)