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Jean-Paul Sartre: On the Other Side of Despair
In an age of modern pessimism and inauthentic, insignificant existence, Jean-Paul Sartre clearly stands out amongst the masses as a leading intellectual, a bastion of hope in the twentieth century. Confronting anguish and despair, absurdity and freedom, nihilism and transcendence, "Sartre totalized the twentieth century... in the sense that he was responsive with theories to each of the great events he lived through" as Arthur C. Danto commented (Marowski and Matuz 371). As a philosopher, dramatist, novelist, essayist, biographer, short story writer, journalist, editor, scriptwriter, and autobiographer, his impact is simply undeniable. Between his expansive body of literary work and the philosophical ideas expressed within his words, Jean-Paul Sartre was one of the leading minds of recent times and perhaps the father of existentialism as we know it.
Jean-Paul Sartre was born in Paris on June 21, 1905. Due to his father’s early death, he and his mother lived with his grandfather, Charles Schweitzer. As Sartre notes in his 1964 autobiography Les mots (The Words), Schweitzer was a professor of German and instilled in him a great passion for literature in his early years (Marowski and Matuz 371). Growing up as the only child in a household where the adults doted on him, historians explain that, "Sartre perceived hypocrisy in his middle-class environment as manifested in his family’s penchant for self-indulgence and role-playing" and he therefore "held anti-bourgeois sentiments throughout his life" (Marowski and Matuz 371).
While attending the Écôle Normale Supériuere in Paris, Sartre met fellow philosophy student Simone de Beauvoir and then formed what was to be a lifelong per...
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...d Other Stories. By Jean-Paul Sartre. New York: MJF Books, 1975. v-xiv.
Crosby, Donald A. "Nihilism." Routledge Encyclopedia of Philosophy. Ed. Edward Craig. 8 vols. London and New York: Routledge, 1998.
Howells, Christina. "Sartre, Jean-Paul." Routledge Encyclopedia of Philosophy. Ed. Edward Craig. 8 vols. London and New York: Routledge, 1998.
"Jean-Paul Sartre". Connect.net Home Page. 2000 Online. Internet. Available http://www.connect.net/ron/sartre.html 19 July 2000.
Marowski, Daniel G. and Roger Matuz, eds. "Jean-Paul (Charles Aymard) Sartre." Contemporary Literary Criticism. Vol. 52. Detroit: Gale Research Inc., 1989.
"Sartre Cortege Plus Thousands End in Crush at the Cemetery." The Boston Globe April 1980. The Boston Globe Online. Internet. 19 July 2000.
Turnbull, Neil. Get a Grip on Philosophy. Essex, UK: Ivy Press/Time Life Books, 1998.
Glathaar, Joseph T. Forged in Battle: The Civil War Alliance of Black Soldiers and White Officers. New York: The Free Press Inc., 1990.
Thody, Philip, and Howard Read. "Saint Genet." Introducing Sartre (2005): 130-131. Humanities International Complete. EBSCO. Web. 30 Mar. 2011.
Abstract; This paper explors the effects DNA fingerprinting has had on the trial courts and legal institutions. Judge Joseph Harris states that it is the "single greatest advance in the search for truth since the advent of the cross examination (Gest, 1988)." And I tend to agree with Judge Joseph's assertion, but with the invention and implementation of DNA profiling and technology has come numerous problems. This paper will explore: how DNA evidence was introduced into the trial courts, the effects of DNA evidence on the jury system and the future of DNA evidence in the trial courts.
Before diving in looking at these women and their influence on Amory it's important to first understand where Amory ends up in order to backtrack and pick up the clues that led him there. At the end of the text Amory proclaims in a rather dramatic fashion, “I know myself...but that is all” (213). His sense of himself is all that he feels he can truly understand. The outside world is alien to him and full of uncertainty. When Amory contemplates at the end on the situation of his own generation he concludes that they are set adrift, wrenched from the foundations that once held culture down solidly. “A new generation...grown up to find all Gods dead, all wars fought, all faiths in man shaken...” (213). Now compare these perceptions to his original conceptions of the world. As in the section, “Code of the Young Egotist”, where Amory invisions himself as...
classicmoviescripts/script/seventhseal.txt. Internet. 4 May 2004. Blackham, H. J. Six Existentialist Thinkers. New York: Harper, 1952. Choron, Jacques. Death and Western Thought. New York: Collier Books, 1963.
There are two types of diabetes. The type 1 and type 2 diabetes. Type 1 diabetes is referred to as dependent diabetes mellitus (IDDM), or juvenile onset diabetes mellitus. The pancreas undergo an autoimmune attack by the body itself, and is rendered incapable of making insulin. It is in type 1 diabetes where abnormal antibodies are normally found. Antibodies are proteins in...
The Civil War was caused by a myriad of conflicting pressures, principles, and prejudices, fueled by sectional differences and pride, and set into motion by a most unlikely set of political events. From the colonial period in America where the institution of slavery began, through the period of the revolution whereby blood was shed to validate the notion that all men were created equal (yet slavery existed in all thirteen colonies), to the era of the Civil War itself, it is undoubtedly clear that the main causative factor of the war was slavery itself. With that said, it is the objective of this brief essay to shed light on three of the causative factors that led to the Civil War while subsequently considering the question of whether or not the conflict solved any of the issues that contributed to the war.
The name Civil War is misleading because the war was not a class struggle, but a sectional combat, having its roots in political, economic, social, and psychological elements. It has been characterized, in the words of William H. Seward, as the “irrepressible conflict.” In another judgment the Civil War was viewed as criminally stupid, an unnecessary bloodletting brought on by arrogant extremists and blundering politicians. Both views accept the fact that in 1861 there existed a situation that, rightly or wrongly, had come to be regarded as insoluble by peaceful means.
(5) Jean-Paul Sartre, Being and Nothingness translated by Hazel Barnes(New York: Washington Square Press, 1956), pp 432-434.
Jean Paul Sartre's philosophy is one of the most popular systems of thought in the school called existentialism. Sartre valued human freedom and choice, and held it in the highest regard. To be able to live an authentic existence, one must take responsibility for all the actions that he freely chooses. This total freedom that man faces often throws him into a state of existential anguish, wherein he is burdened by the hardship of having to choose all the time. Thus, there ensues the temptation for man to live a life of inauthenticity, by leaning on preset rules or guidelines, and objective norms. This would consist the idea of bad faith.
Man goes through life, waking each day and participating in his own existence without truly existing. He is always in search of a greater meaning, and in the process fails to find one as he is on a constant search for something that cannot be grasped by the normality that is the human psyche. A similar example can be found in the capitalistic work force of modern day. Man works the majority of his life, always training and aiming for more, only to retire and live on a portion of what he was making. During his time working he lost out on his family, his sleep, often times his own enjoyment, for an ideal that often times is never achieved. This is a trivial situation, yet it is painted in a rather angelic light in our society. Why is it, then, that Sartre can be dismissed as trivial when trivialities exist in nearly every day to day life? Quite likely, this is because Existentialism is an “on-paper theory” so to speak, and in theory is looks quite differently than in reality. Man, as in this case, does not realise that he often follows the rules which he opposes. In addition, much of today’s society exists under a form of organized religion, a society with which Existentialism exists in
Sartre, Jean-Paul. “Existentialism is Humanism.” Existentialism from Dostoevsky to Sartre. Ed. Walter Kaufman. Meridian Publishing
Sartre, Jean-Paul. “Existentialism is Humanism.” Existentialism from Dostoevsky to Sartre. Ed. Walter Kaufman. Meridian Publishing
The poem “Digging” by Seamus Heaney begins with a man who is at his desk with a pen in his hand ready to write. The speaker becomes distracted when he hears his father outside who is working in a garden. He then starts to day dream about old memories of his father working in potato fields, which occurred many years back when the speaker was younger. The memories become more visual as he goes into detail about his grandfather when he worked hard as a peat harvester. There seems to be other work going on in the background of this flashback as well. After the speaker snaps out of his daze, he gets back to work with his pen poised in his hand.
ABSTRACT: Of all the German idealists, Jean-Paul Sartre refers the least to Fichte-so little in fact that there have been long-standing suspicions that he was not even familiar with Fichte's writings. It is perhaps ironic, then, that Fichte's writings are as helpful as they are for clarifying Sartre's views, especially his views on subjectivity and inter-subjectivity. Here I want to look closely at a key concept in Fichte's mature writings: the concept of the Anstoss, a concept which Dan Breazeale has called "Fichte's original insight." Fichte introduces the Anstoss, or "check," to explain why the I posits the world as it does. In effect, the Anstoss is the occasion of the facticity of the I. I will show that his concept can be uniquely helpful in understanding the role the body plays in Sartre's theory of inter-subjectivity. The importance of Sartre's account of the body for his theory of subjectivity and inter-subjectivity has been chronically under-appreciated by his interpreters; this comparison is the beginning of an attempt to rectify that. In turn the concept of the Anstoss provides a means for analyzing the necessary differences between any Sartrean and Fichtean ethics based on their respective accounts of inter-subjectivity.