Until now it has been impossible to read the full story of the relationship between Albert Camus and Jean-Paul Sartre. Their dramatic rupture at the height of the Cold War, like that conflict itself, demanded those caught in its wake to take sides rather than to appreciate its tragic complexity. Now, using newly available sources, Ronald Aronson offers the first book-length account of the twentieth century's most famous friendship and its end. Albert Camus and Jean-Paul Sartre first met in 1943, (...) during the German occupation of France. The two became fast friends. Intellectual as well as political allies, they grew famous overnight after Paris was liberated. As playwrights, novelists, philosophers, journalists, and editors, the two seemed to be everywhere and in command of every medium in post-war France. East-West tensions would put a strain on their friendship, however, as they evolved in opposing directions and began to disagree over philosophy, the responsibilities of intellectuals, and what sorts of political changes were necessary or possible. As Camus, then Sartre adopted the mantle of public spokesperson for his side, a historic showdown seemed inevitable. Sartre embraced violence as a path to change and Camus sharply opposed it, leading to a bitter and very public falling out in 1952. They never spoke again, although they continued to disagree, in code, until Camus's death in 1960. In a remarkably nuanced and balanced account, Aronson chronicles this riveting story while demonstrating how Camus and Sartre developed first in connection with and then against each other, each keeping the other in his sights long after their break. Combining biography and intellectual history, philosophical and political passion, _Camus and Sartre_ will fascinate anyone interested in these great writers or the world-historical issues that tore them apart. (shrink)
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.
After Marxism calls for a new radical coalition centered around morality and utopian sensibility. The book explores the kinds of commitments, values, and approaches to social realities that may still be described as radical today. These include the determination to end every form of oppression; a freedom to combine many different theories and kinds of analysis; an open and experimental attitude; an appreciation of modernity's great promise of being on our own; an understanding that radical social change encompasses attitudes and (...) behaviors, as well as structures and systems; and a commitment to uniting the various potential radical groups, strands, and energies into a new radical coalition, a heterogeneous "we" founded on a deep sense of solidarity. (shrink)
One of the paradoxes of the Culture War is that opposites conspire with each other against the rest of us. We are offered an impoverished, narrow conception of reason and knowledge, proposing a stark choice to the rest of us: approach life’s important questions through science, or turn to religion. This was a false choice two hundred years ago, and it remains so today.
One of the paradoxes of the Culture War is that opposites conspire with each other against the rest of us. We are offered an impoverished, narrow conception of reason and knowledge, proposing a stark choice to the rest of us: approach life’s important questions through science, or turn to religion. This was a false choice two hundred years ago, and it remains so today.
By what incredible foresight did the most significant intellectual quarrel of the twentieth century anticipate the major issue of the twenty-first? When Camus and Sartre parted ways in 1952, the main question dividing them was political violence—specifically, that of communism. And as they continued to jibe at each other during the next decade, especially during the war in Algeria, one of the major issues between them became terrorism. The 1957 and 1964 Nobel Laureates were divided sharply over which violence most (...) urgently demanded to be addressed and attacked—the humiliations and oppressions, often masked, that Sartre described as systematically built into daily life under capitalism and colonialism, or the brutal and abstract calculus of murder seen by Camus as built into some of the movements that claimed to liberate people from capitalist and colonial oppression.The Sartre-Camus conflict remains, fifty years later, philosophically unresolved. And I would argue—against today's conventional wisdom so persistently asserted by Tony Judt—it is also historically unresolved, despite today. (shrink)
The election of Donald Trump has exposed American society’s profound crisis of hope. By 2016 a generation of shrinking employment, rising inequality, the attack on public education, and the shredding of the social safety net, had set the stage for stunning insurgencies at opposite ends of the political spectrum. Against this dire background, Ronald Aronson offers an answer. He argues for a unique conception of social hope, one with the power for understanding and acting upon the present situation. Hope, he (...) argues, is far more than a mood or feeling—it is the very basis of social will and political action. It is this kind of hope that Aronson sees brewing in the supporters of Bernie Sanders, who advocated the tough-minded and inspired disposition to act collectively to make the world more equal, more democratic, more peaceful, and more just. And it was directly contrasted by Trump’s supporters who showed a cynical and nostalgic faith in an authoritarian strongman replete with bigotry and misogyny. Beneath today’s crisis Aronson examines our heartbreaking story: a century of catastrophic violence and the bewildering ambiguity of progress—all of which have contributed to the evaporation of social hope. As he shows, we are now in a time when hope is increasingly privatized, when—despite all the ways we are connected to each other—we are desperately alone, struggling to weather the maelstrom around us, demoralized by the cynicism that permeates our culture and politics, and burdened with finding personal solutions to social problems. Yet, Aronson argues, even at a time when false hopes are rife, social hope still persists. Carefully exploring what we mean when we say we “hope” and teasing hope apart from its dangerously misconstrued sibling, “progress,” he locates seeds of real change. He argues that always underlying our experience—even if we completely ignore it—is the fact of our social belonging, and that this can be reactivated into a powerful collective force, an active we. He looks to various political movements, from the massive collective force of environmentalists to the movements around Sanders and Jeremy Corbyn, as powerful examples of socially energized, politically determined, and actionably engaged forms of hope. Even in this age of Donald Trump, the result is an illuminating and inspiring call that anyone can clearly hear: we can still create a better future for everyone, but only if we resist false hopes and act together. (shrink)
_Truth and Existence_, written in response to Martin Heidegger's _Essence of Truth_, is a product of the years when Sartre was reaching full stature as a philosopher, novelist, playwright, essayist, and political activist. This concise and engaging text not only presents Sartre's ontology of truth but also addresses the key moral questions of freedom, action, and bad faith. _Truth and Existence_ is introduced by an extended biographical, historical, and analytical essay by Ronald Aronson. "_Truth and Existence_ is another important element (...) in the recently published links between Sartre's existentialist ontology and his later ethical, political, and literary concerns.... The excellent introduction by Aronson will help readers not experienced in reading Sartre."—_Choice_ "Accompanied by an excellent introduction, this dense, lucidly translated treatise reveals Sartre as a characteristically 20th-century figure."—_Publishers Weekly_ Jean-Paul Sartre was offered, but declined, the Nobel Prize for literature in 1964. His many works of fiction, drama, and philosophy include the monumental study of Flaubert, _The Family Idiot_, and _The Freud Scenario_, both published in translation by the University of Chicago Press. (shrink)
The author argues for a conjunction of Albert Camus’s “idealism” with Jean-Paul Sartre’s “dialectical realism” as a corrective to the limitation of each for the sake of a viable transformative politics.
In October and November, 1948, an exchange on democracy between Jean-Paul Sartre and Albert Camus appeared in Jean Daniel's monthly Caliban. At first glance these articles confirm the prevailing sense that the 1952 split was inevitable. But reading the break back into the relationship presents it with a kind of necessity, corresponding to the law of "analysis after the event" described by Doris Lessing. Inasmuch as it resulted in a break, we are tempted to focus from the start on "the (...) laws of dissolution" of the relationship. As in a marriage that ends in divorce, afterwards we fixate on the logic of the breakup, as if the two were bound to fall out and that is all that matters. But the Sartre/Camus story was in reality too open-ended and complex for such a onesided reading of the story. The events of the year before these articles give us a very different sense of the relationship. (shrink)
En vertu de quelle prescience la querelle la plus importante du XXe siècle a-t-elle annoncé la plus grande question du XXIe ? Lors de la rupture entre Camus et Sartre, le point sur lequel ils étaient le plus divisés était la question de la violence politique et spécifiquement celle du communisme. Et au fur et à mesure qu’ils continuaient à s’attaquer mutuellement, de façon codée,..
It might seem that Sartre's thought is no longer relevant in understanding and combating the maelstrom unleashed by triumphant neoliberalism. But we can still draw inspiration from Sartre's hatred of oppression and his project to understand how his most famous theme of individual self-determination and responsibility coexists with our social belonging and determination by historical forces larger than ourselves. Most important today is Sartre's understanding in _Critique of Dialectical Reason_ of how isolated, serial individuals form into groups to resist oppression, (...) and the ways in which these groups generate social understandings and collective power. (shrink)
When published, Sartre's Critique of Dialectical Reason appeared to be a major intellectual and political event, no less than a Kantian effort to found Marxism, with far-reaching theoretical and political consequences. Claude Levi-Strauss devoted a course to studying it, and debated Sartre's main points in The Savage Mind ; Andre Gorz devoted a major article to explaining its importance and key concepts in New Left Review . Many analysts of the May, 1968 events in Paris claimed that they were anticipated (...) by the Critique . But the book has had a very quiet 50th anniversary: it is now clear that the project has had little lasting effect beyond a narrow band of specialists. It has not entered the wider culture, has not been picked up beyond Sartre scholars except by one or two philosophically interested social scientists and feminist thinkers; and after the energy of 1968 wore off the Critique faded as well from the radar of political activists. This article asks and attempts to answer the perplexing question: Why? What became of the great promise of Sartre's project? (shrink)
Condorcet's classical Enlightenment statement of human progress became an essential element of nineteenth- and twentieth-century consciousness, but by the millennium grand narratives had fallen victim to a disillusioned cultural climate. Now Steven Pinker, like Condorcet drawing on a wide range of contemporary “knowledges,” has reasserted a sweeping narrative of human progress in The Better Angels of Our Nature: Why Violence Has Declined. Mapping a spectacular long-term decline in person-on-person violence and reduction in deaths due to war, Pinker celebrates the spread (...) of a cultural pattern of self-restraint, sensitivity to human suffering, and recent regard for human rights, due to the modern state and gentle commerce capitalism.For Pinker the human condition has gotten steadily better, the decline of violence is an accomplishment we can savor and an impetus to cherish the forces of civilization and enlightenment that made it possible. Why then are so many so negative about modernity? Citing the psychology of temporal proximity to horrific events and the bad-news predilection of the media, Pinker ignores the specifically modern and less directly brutal institutionalized forms of violence as well as the profound ambivalence of progress. He decisively demonstrates the drop in certain kinds of violence, but his account becomes strangely ideological, recapitulating key Cold-War themes—the individual against totalitarianism, the Enlightenment against the counter-Enlightenment, rationalism and freedom against murderous utopianism—distorting his study in the name of gentle commerce, Marxism, and anti-Communism. (shrink)
By what incredible foresight did the most significant intellectual quarrel of the twentieth century anticipate the major issue of the twenty-first? When Camus and Sartre parted ways in 1952, the main question dividing them was political violence—specifically, that of communism. And as they continued to jibe at each other during the next decade, especially during the war in Algeria, one of the major issues between them became terrorism. The 1957 and 1964 Nobel Laureates were divided sharply over which violence most (...) urgently demanded to be addressed and attacked—the humiliations and oppressions, often masked, that Sartre described as systematically built into daily life under capitalism and colonialism, or the brutal and abstract calculus of murder seen by Camus as built into some of the movements that claimed to liberate people from capitalist and colonial oppression.The Sartre-Camus conflict remains, fifty years later, philosophically unresolved. And I would argue—against today's conventional wisdom so persistently asserted by Tony Judt—it is also historically unresolved, despite today. (shrink)
In October and November, 1948, an exchange on democracy between Jean-Paul Sartre and Albert Camus appeared in Jean Daniel's monthly Caliban. At first glance these articles confirm the prevailing sense that the 1952 split was inevitable. But reading the break back into the relationship presents it with a kind of necessity, corresponding to the law of "analysis after the event" described by Doris Lessing. Inasmuch as it resulted in a break, we are tempted to focus from the start on "the (...) laws of dissolution" of the relationship. As in a marriage that ends in divorce, afterwards we fixate on the logic of the breakup, as if the two were bound to fall out and that is all that matters. But the Sartre/Camus story was in reality too open-ended and complex for such a onesided reading of the story. The events of the year before these articles give us a very different sense of the relationship. (shrink)
