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. Sartre on the responsibility of the individual in violent groups.Jennifer Mei Sze Ang - forthcoming - Phenomenology and the Cognitive Sciences:1-20.
    This paper examines the tools used to mediate intersubjectivity as a central element in Jean-Paul Sartre’s phenomenological theory of ensembles. It first presents a brief account of ordinary individuals acting in and through violent groups from the viewpoints of psychology and phenomenology. Next, using Sartre’s ontology of consciousness, the paper establishes the phenomenological structure of consciousness and intersubjectivity to explain, with recent psychological findings, how individual agents in violent groups come to deny their moral responsibility for the group’s ideology and (...)
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  4. Love and Entitlement: Sartre and Beauvoir on the Nature of Jealousy.Robert P. Brenner - forthcoming - Hypatia.
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  5. Do Immortals Need an Eject Button? Sartre and the Importance of Always Having an Exit.Adam Buben - forthcoming - European Journal of Philosophy.
    European Journal of Philosophy, EarlyView.
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  6. Sartre antihumaniste: Antisujectivisme, marxisme critique, postcolonialisme.Alex J. Feldman - forthcoming - Contemporary Political Theory:1-4.
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  7. From Phenomenology Construct Dialectics. Jean-Paul Sartre Adaptation of Hegel.Holger Glinka - forthcoming - Hegel-Studien.
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  8. 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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  9. The Secret Smiles of Things: Sartre’s Realism Reconsidered.Simon Gusman - forthcoming - Human Studies:1-19.
    In this article, I argue against a widespread misconception concerning the nature of things in Sartre’s philosophy. Sartre’s conception of the nature of things concerns the idea that outside of consciousness a single undifferentiated mass of brute being exists which is divided into definitive things by consciousness. I propose a different reading of Sartre’s realism. Such a reading is based primarily on Nausea, Being and Nothingness and Consciousness of Self and Knowledge of Self states that, contra common conception, there is (...)
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  10. Camus and Sartre on the Absurd.Hannah H. Kim - forthcoming - Philosophers' Imprint.
    In this paper, I highlight the philosophical differences between Camus’s and Sartre’s notions of the absurd. “The absurd” is a technical term for both philosophers, and they mean different things by it. The Camusian absurd is a mismatch between theoretical reasoning and practical reasoning. The Sartrean absurd, in contrast, is our theoretical inability to explain contingency or existence. For Sartre, there is only relative, local absurdity; for Camus, the absurd is universal and absolute. I show how their different understandings of (...)
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  11. Jean-Paul Sartre and Benny Levy, Hope Now: The 1980 Interviews.D. Macey - forthcoming - Radical Philosophy.
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  12. Lewis R. Gordon, Fanon and the Crisis of European Man.D. Macey - forthcoming - Radical Philosophy.
  13. Ronald E. Santoni, Bad Faith, Good Faith, and Authenticity in Sartre's Early Philosophy.D. Macey - forthcoming - Radical Philosophy.
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  14. Remembrance of Genet's Passing: Jean Genet's Tomb.Serge Dominique Menager & Vanessa Samways - forthcoming - Theoria.
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  15. 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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  16. 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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  17. Jean-Paul Sartre's Philosophy of Freedom.Maurice Natanson - forthcoming - Social Research: An International Quarterly.
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  18. Sartre's Philosophy of Freedom.Maurice Natanson - forthcoming - Social Research: An International Quarterly.
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  19. Many faces, plural looks: Enactive intersubjectivity contra Sartre and Levinas.Sarah Pawlett-Jackson - forthcoming - Phenomenology and the Cognitive Sciences:1-23.
    In recent years, work in cognitive science on human subjectivity as 4E has found a significant precedent in, connection with and enrichment from phenomenological understandings of the human person. Correspondingly, both disciplines have shed light on the nature of intersubjectivity in a complementary way. In this paper I highlight an underexplored aspect of phenomenological and 4E understandings of intersubjectivity, namely that these approaches make space for the possibility of properly intersubjective interactions with more than one other person at once. This (...)
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  20. Sartre’s Imaginary and the Problem of Whiteness.Betty Jean Stoneman - forthcoming - Philosophy and Social Criticism.
    Jean-Paul Sartre’s failures in Black Orpheus have been widely and rightly explicated by a number of theorists, most notably Frantz Fanon and Aimé Césaire. Sartre has rightly been criticized for imp...
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  21. Sartre’s Imaginary and the Problem of Whiteness.Betty Jean Stoneman - forthcoming - Philosophy and Social Criticism.
    Jean-Paul Sartre’s failures in Black Orpheus have been widely and rightly explicated by a number of theorists, most notably Frantz Fanon and Aimé Césaire. Sartre has rightly been criticized for imp...
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  22. La Ontologia de Sartre En Su Aplicacion Concreta: Jean Genet.Marcela Cinta Vazquez - forthcoming - Aletheia: Anuario de Filosofía.
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  23. Reading Nausea Through Either / Or: An Aesthetic and Ethical Perspective.Zachary Altman - 2021 - Reed Journal of Existentialism 22:79-91.
    Literature, in particular philosophical literature, proves to be particularly challenging when read in isolation from the philosophy it comes from. Reading Sarte’s Nausea through Kierkegaard illuminates important themes of language, music, the ethical and aesthetic, and immediacy in both Nausea and Kierkegaard’s various pseudonymous works. The comparison here is extremely fruitful given the poetic and literary form of Kierkegaard’s work, especially against this particular work from Sartre. The themes in Nausea that are examined are interestingly not present in his other (...)
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  24. The Art of Revolutionary Praxis.Duane H. Davis - 2021 - Sartre Studies International 27 (1):76-98.
    Merleau-Ponty, in Humanism and Terror, addresses the spectrum of problems related to revolutionary action. His essay, Eye and Mind, is best known as a contribution to aesthetics. A common structure exists in these apparently disparate works. We must reject the illusion of subjective clairvoyance as a standard of revolutionary praxis; but also we must reject any idealised light of reason that illuminates all—that promises a history without shadows. The revolutionary nature of an act must be established as such through praxis. (...)
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  25. Sartre’s Phenomenology and Drama: The Case of Dirty Hands.Jane Duran - 2021 - Metaphilosophy 52 (5):642-649.
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  26. Sartre and Beauvoir on Women’s Psychological Oppression.Mary Edwards - 2021 - Sartre Studies International 27 (1):46-75.
    This paper aims to show that Sartre’s later work represents a valuable resource for feminist scholarship that remains relatively untapped. It analyses Sartre’s discussions of women’s attitude towards their situation from the 1940s, 1960s, and 1970s, alongside Beauvoir’s account of women’s situation in The Second Sex, to trace the development of Sartre’s thought on the structure of gendered experience. It argues that Sartre transitions from reducing psychological oppression to self-deception in Being and Nothingness to construing women as ‘survivors’ of it (...)
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  27. Toward an Ethics of Nothingness: Sartre, Supervenience, and the Necessity of My Contingency.Jose Luis Fernandez - 2021 - Humanities Bulletin 4 (1):9-19.
    Ethics normally proceeds by establishing some kind of ground from which norms can be derived for human action. However, no such terra firma is found in Jean-Paul Sartre’s Being and Nothingness, which instead lays down a sedimentary soil consisting of a blend of nothingness and contingency. This paper aims to show how Sartre is able to build an ethical theory from this seemingly groundless mixture, and it proceeds in three sections. Section one aims to disentangle the relation between the for-itself (...)
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  28. Analoga and Phantasmata: On the Intuitiveness of Imagination in Husserl and Sartre.Alain Flajoliet - 2021 - Research in Phenomenology 51 (2):221-245.
    In this essay, I study the departure performed in The Imaginary from the Husserlian position spanning from the Logical Investigations and the 1904/1905 lectures on the imagination. In Sartre’s conception, the imagination in its two forms is never intuitive. Moreover, in an act of imagination we can never find immanent sensible contents. In Husserl, the imagination in its two forms, is a sensible intuition, like perception. Furthermore, every act of imagination apprehends immanent sensible contents.
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  29. A Malady of the Left and an Ethics of Communism.Andrey Gordienko - 2021 - Sartre Studies International 27 (1):99-128.
    One cannot be responsible for a generic truth, argues Badiou in his critical rejoinder to Sartre; one can only be its militant. Challenging Badiou’s formulation, I propose that his plea for a new stage of the communist hypothesis, which unfolds in the wake of subjective decomposition of the Left, must draw upon the Sartrean notion of collective responsibility to affirm interminable inscription of the egalitarian axiom in a novel political sequence without forcing a violent realisation of equality. Encapsulated in an (...)
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  30. Accounting for Imaginary Presence.Di Huang - 2021 - Sartre Studies International 27 (1):1-22.
    Both Husserl and Sartre speak of quasi-presence in their descriptions of the lived experience of imagination, and for both philosophers, accounting for quasi-presence means developing an account of the hyle proper to imagination. Guided by the perspective of fulfillment, Husserl’s theory of imaginary quasi-presence goes through three stages. Having experimented first with a depiction-model and then a perception-model, Husserl’s mature theory appeals to his innovative conception of inner consciousness. This elegant account nevertheless fails to do justice to the facticity and (...)
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  31. Beyond the Minimal Self.Di Huang - 2021 - Philosophy Today 65 (3):691-708.
    This article reconstructs Sartre’s theory of selfhood against the background of the contemporary debate between minimal-self theories and narrative-self theories. I argue that Sartre’s theory incorporates both an emphasis on the singular first-person perspective, which is characteristic of minimal-self theories, and an emphasis on the practical intelligibility of experience, which is characteristic of narrative-self theories. The distinctiveness of the Sartrean combination of these motifs consists in its idea of the necessary ideal-relatedness of consciousness. According to Sartre, the logical structure of (...)
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  32. Three Interpretations of Freedom in Sartre's Being and Nothingness.Renxiang Liu - 2021 - The Humanistic Psychologist 49 (Advance online).
    My task in this article is to prepare a multilayered conceptual framework so that one can then read, from Being and Nothingness, an account of human freedom that is both psychologically relevant and ontologically acute. Crucial to this framework is a distinction between three interpretations of freedom: ontological freedom, psychological–practical freedom, and the psychologistic misinterpretation of freedom. First, I articulate the sense and extent of ontological freedom against the background of Sartre’s phenomenological ontology, comprising concepts such as the in-itself, the (...)
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  33. “A Kind of Magic”: Emotions, Imagination, Language – A Reading of Sartre.Claudio Majolino - 2021 - Research in Phenomenology 51 (2):200-220.
    This paper maintains that Sartre’s concept of magic has to be considered as a full-fledged and quite technical phenomenological concept. Such concept describes a very specific way in which one is able to be conscious-of-something and reveals some structural features of consciousness and its mode of existence. Moreover the “magical” cluster emotions-imagination-language also appears to be the existential matrix, as it were, from which fictions are generated: starting from the most original fiction of all, namely the constitutive fiction upon which (...)
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  34. Sartre’s Three Gods.Daniel O’Shiel - 2021 - Sartre Studies International 27 (1):23-45.
    I argue for three different concepts of God in Being and Nothingness. First I review the relevant scholarship with regard to Sartre, religion, and God. Second I show how Sartre uses three Gods in his ontological system: God as Nature, God as radical Otherness, and God as absolute Value. Third I show that Sartre’s conception of the imaginary explains how a purer, more theoretical conception of God can be perverted into more anthropocentrised and anthropomorphised versions. Fourth I consider the consequences (...)
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  35. Do singular ao singular: finitude, trans-historicidade e compreensão em Sartre.Marcelo Prates - 2021 - Griot : Revista de Filosofia 21 (3):268-282.
    This article aims to analyze in Sartre's philosophy the relation between the subjectivities from the notion of understanding. Differentiating knowledge of understanding, Sartre proposes that by understanding it is possible to apprehend subjectivity without making it an objective knowledge. Although he points this in several of his studies is the conference on Kierkegaard that this thesis becomes more manifest. In this article we try to demonstrate that this thesis modifies a whole perception about the freedom, so that it as a (...)
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  36. Sartre’s Critique of Dialectical Reason and New Materialism.Daniel Sullivan - 2021 - Angelaki 26 (6):31-48.
    Sartre’s late work – the Critique of Dialectical Reason – attempted to develop a new theory of praxis emphasizing themes that anticipate new materialist and biopolitical turns in the humanities. Sp...
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  37. Meditations on the Problem of Dirty Hands: Can One Do Right by Doing Evil?Mika Suojanen - 2021 - In Katriina Kajannes (ed.), Hyvyys. Jyväskylä: Athanor. pp. 107-118.
    I examine the problem of dirty hands, suggesting that there is a possibility for the individual decision-maker to do bad to achieve good consequences. According to Consequentialism, because the consequences are what counts in morality, then there seems to be no phenomenon of dirty hands. I will first present what Jean-Paul Sartre meant by the problem of dirty hands, after which I will describe how contemporary philosophers have identified that problem. Finally, I will argue that Consequentialism does not negate the (...)
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  38. Sartre and the Transformation of Victimhood in Saint Genet.Ruud Welten - 2021 - Philosophy Today 65 (4):773-788.
    In this contribution, a poetical transformation of victimhood is explored as described by Jean-Paul Sartre in his Saint Genet, a study of the writer Jean Genet. First, the question is answered what Sartre, who famously wrote “There are no innocent victims,” has to say about victimhood. Second, an outline is given of the context of Jean Genet’s work and the role he plays in Sartre’s thinking. There is a clear line from Sartre’s earlier study of Baudelaire to Saint Genet. Both (...)
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  39. 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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  40. 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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  41. 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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  42. 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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  43. 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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  44. 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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  45. 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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  46. 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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  47. Jean-Paul Sartre y Michel Foucault: Encuentros y tensiones de una relación intelectual.Leandro Sánchez Marín - 2020 - Espirales 5 (5):79-87.
    Este texto se propone explorar la relación intelectual de Jean-Paul Sartre y Michel Foucault respecto de su activismo intelectual en la forma de sus manifestaciones públicas. Además de ello, también busca analizar sus desacuerdos teóricos y la forma en la cual se debatió en favor de cada una de sus consideraciones filosóficas y los posicionamientos que asumieron uno y otro autor respecto de la sociedad a la cual les tocó asistir. De otra parte, también se asume que existe un punto (...)
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  48. 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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  49. 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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  50. 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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