جان بول سارتر
ليس ثمة طبيعة بشرية ثابتة؛ نحن أحرار تمامًا ومسؤولون عمّا نصنعه بأنفسنا، وهذه الحرية تفزعنا.
التموضع
الوجود يسبق الماهية: الإنسان محكوم عليه بالحرية.
الأفكار الرئيسة
- الوجود يسبق الماهية
- سوء النية (mauvaise foi)
- الالتزام (Engagement)
التأثير
تأثّر بـ 9
إيمانويل كانط
تأثّر بـ
Sartre agreed with Kant that freedom wills its own and others’ freedom, but held formal, universal principles too abstract to define action (L’existentialisme est un humanisme, 1946). J.-P. Sartre, L’existentialisme est un humanisme (lecture 1945, publ. 1946)
التوثيق: مسجّل أيضًا في InPhO · InPhO
إيمانويل كانط › 1724–1804
جورج فيلهلم فريدريش هيغل
تأثّر بـ ✓
In Being and Nothingness (1943) Sartre took up Hegel’s struggle for recognition between consciousnesses to describe being-for-others, while denying any reconciling totality. J.-P. Sartre, L’Être et le néant (1943), “L’existence d’autrui”; SEP “Jean-Paul Sartre”
جورج فيلهلم فريدريش هيغل › 1770–1831
كارل ماركس
تأثّر بـ ✓
In Search for a Method (1957) and Critique of Dialectical Reason (1960) Sartre called Marxism the philosophy of our time, seeking to ground it in individual praxis. J.-P. Sartre, Questions de méthode (1957); Critique de la raison dialectique I (1960); SEP “Jean-Paul Sartre”
كارل ماركس › 1818–1883
إدموند هوسرل
تأثّر بـ ✓
After studying Husserl in Berlin (1933–34), Sartre adopted intentionality but rejected the transcendental ego as superfluous in The Transcendence of the Ego (1936–37). J.-P. Sartre, La Transcendance de l’Ego (1936–37); “Une idée fondamentale de la phénoménologie de Husserl: l’intentionnalité” (1939); SEP “Jean-Paul Sartre”
إدموند هوسرل › 1859–1938
مارتن هايدغر
تأثّر بـ ✓
Being and Nothingness (1943) reworked concepts from Heidegger’s Being and Time, among them being-in-the-world and the nothing, though Heidegger rejected Sartre’s humanist reading (Letter on Humanism, 1947). J.-P. Sartre, L’Être et le néant (1943); M. Heidegger, Brief über den Humanismus (1947); SEP “Jean-Paul Sartre”
مارتن هايدغر › 1889–1976
سيمون دو بوفوار أثّر في
تأثّر بـ مختلف عليها
Whether Beauvoir shaped Sartre’s ontology is disputed; K. and E. Fullbrook argue that She Came to Stay (1943) anticipated the conflict of consciousnesses in Being and Nothingness. K. Fullbrook and E. Fullbrook, Simone de Beauvoir and Jean-Paul Sartre: The Remaking of a Twentieth-Century Legend (1993); S. de Beauvoir, L’Invitée (1943); SEP “Simone de Beauvoir”
التوثيق: مسجّل أيضًا في InPhO · InPhO
أثّر في ✓
In The Second Sex (1949) Beauvoir used Sartre’s ontology of the Other, transcendence and bad faith to describe how woman is constituted as man’s Other. S. de Beauvoir, Le Deuxième Sexe (1949); J.-P. Sartre, L’Être et le néant (1943); SEP “Simone de Beauvoir”
سيمون دو بوفوار › 1908–1986
عرض الكل (9)عرض أقل
رينيه ديكارت
تأثّر بـ
Sartre took the cogito as the starting point of philosophy and in ‘Cartesian Freedom’ (1946) argued that Descartes conceived an absolute freedom but transferred it to God. J.-P. Sartre, “La liberté cartésienne” (1946), in Situations I (1947); L’existentialisme est un humanisme (1946); SEP “Jean-Paul Sartre”
التوثيق: مسودة بالذكاء الاصطناعي
رينيه ديكارت › 1596–1650
سورين كيركغور
تأثّر بـ
At the UNESCO colloquium Kierkegaard vivant (1964) Sartre presented Kierkegaard as the ‘singular universal’, a subject whose existence cannot be absorbed into knowledge. J.-P. Sartre, “L’universel singulier”, in Kierkegaard vivant (1966); SEP “Søren Kierkegaard”
التوثيق: مسجّل أيضًا في InPhO · InPhO
سورين كيركغور › 1813–1855
إيمي سيزير
تأثّر بـ
Sartre’s “Black Orpheus” (1948) quoted Césaire’s poems at length as the model of négritude as revolutionary poetry, in which surrealism, a European movement, is turned by a Black poet against Europe and the French language. J.-P. Sartre, “Orphée noir”, preface to L. S. Senghor (ed.), Anthologie de la nouvelle poésie nègre et malgache de langue française (1948)
التوثيق: مسودة بالذكاء الاصطناعي
إيمي سيزير › 1913–2008
أثّر في 3
رولان بارت
أثّر في ✓
Barthes answered Sartre’s What Is Literature? (1948) by locating the writer’s commitment in écriture, the choice of a form of writing (Writing Degree Zero, 1953). R. Barthes, Le degré zéro de l’écriture (1953); La chambre claire (1980), dedicated to Sartre’s L’Imaginaire; J.-P. Sartre, Qu’est-ce que la littérature? (1948)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
رولان بارت › 1915–1980
باولو فريري
أثّر في
Against “banking” education Freire cited Sartre’s formula from his essay on Husserl’s intentionality – consciousness and the world are “given at one stroke” – in Pedagogy of the Oppressed (1968, ch. 2). P. Freire, Pedagogy of the Oppressed (1968; English 1970), ch. 2; J.-P. Sartre, “Une idée fondamentale de la phénoménologie de Husserl: l’intentionnalité” (1939), Situations I
التوثيق: مسودة بالذكاء الاصطناعي
باولو فريري › 1921–1997
لويس غوردون
أثّر في ✓
Gordon applied Sartre’s concept of bad faith to antiblack racism, as a flight from human freedom that treats Black people as things. L. R. Gordon, Bad Faith and Antiblack Racism (1995); Wikidata P737
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
لويس غوردون › وُلد 1962
النقد
انتقده 7
كلود ليفي ستروس
انتقده
In the last chapter of The Savage Mind (1962) Lévi-Strauss objected that Sartre’s dialectical reason privileges history and the modern subject, treating other societies as less dialectical. C. Lévi-Strauss, La pensée sauvage (1962), ch. 9 “Histoire et dialectique”
التوثيق: مسودة بالذكاء الاصطناعي
كلود ليفي ستروس › 1908–2009
موريس ميرلو بونتي
انتقده
In Adventures of the Dialectic (1955), chapter 5, Merleau-Ponty attacked Sartre’s ‘ultra-Bolshevism’ as resting on pure decision and ignoring the weight of history and institutions. M. Merleau-Ponty, Les aventures de la dialectique (1955), ch. 5 “Sartre et l’ultra-bolchevisme”; S. de Beauvoir, “Merleau-Ponty et le pseudo-sartrisme” (1955)
التوثيق: مسودة بالذكاء الاصطناعي
موريس ميرلو بونتي › 1908–1961
ألبير كامو
انتقده
Camus held that revolutions justifying murder in history’s name end in terror (The Rebel, 1951), and answered Sartre’s journal Les Temps modernes in an open letter (1952). A. Camus, L’Homme révolté (1951); “Lettre au directeur des Temps modernes”, Les Temps modernes 82 (Aug. 1952); J.-P. Sartre, “Réponse à Albert Camus”, ibid.
التوثيق: مسودة بالذكاء الاصطناعي
ألبير كامو › 1913–1960
آيريس مردوك
انتقده
Murdoch objected that Sartre’s solitary, choosing will in an empty world leaves out moral vision and the reality of other people (Sartre: Romantic Rationalist, 1953). I. Murdoch, Sartre: Romantic Rationalist (1953); The Sovereignty of Good (1970)
التوثيق: مسودة بالذكاء الاصطناعي
آيريس مردوك › 1919–1999
فرانتس فانون تأثّر بـأثّر في
تأثّر بـ
Sartre wrote the preface to Fanon’s The Wretched of the Earth (1961), taking up its argument that the colonised free themselves through the violence colonialism imposed on them, and addressing it to European readers. J.-P. Sartre, preface to F. Fanon, Les damnés de la terre (1961); Situations V (1964)
التوثيق: مسودة بالذكاء الاصطناعي
أثّر في ✓
Fanon adapted Sartre’s account of the antisemite’s gaze that ‘makes’ the Jew (Réflexions sur la question juive, 1946) to Black experience (Peau noire, masques blancs, 1952). F. Fanon, Peau noire, masques blancs (1952); J.-P. Sartre, Réflexions sur la question juive (1946); SEP “Frantz Fanon”
انتقده
Fanon objected that Sartre’s ‘Black Orpheus’ (1948) reduced négritude to the ‘minor term’ of a dialectic, robbing Black experience of its own weight (Black Skin, White Masks, 1952). F. Fanon, Peau noire, masques blancs (1952), ch. 5 “L’expérience vécue du Noir”; J.-P. Sartre, “Orphée noir” (1948); SEP “Frantz Fanon”
التوثيق: مسودة بالذكاء الاصطناعي
فرانتس فانون › 1925–1961
ميشال فوكو
انتقده
Foucault called Sartre’s Critique of Dialectical Reason ‘the magnificent and pathetic effort of a nineteenth-century man to think the twentieth century’ (interview, La Quinzaine littéraire, 1966). M. Foucault, interview with M. Chapsal, La Quinzaine littéraire 5 (May 1966), in Dits et écrits I
التوثيق: مسودة بالذكاء الاصطناعي
ميشال فوكو › 1926–1984
بيير بورديو
انتقده
Bourdieu criticised Sartre’s ‘imaginary anthropology of subjectivism’, in which free consciousness creates meaning at each instant, setting the habitus against it (The Logic of Practice, 1980). P. Bourdieu, Le sens pratique (1980), Book I, ch. 2
التوثيق: مسودة بالذكاء الاصطناعي
بيير بورديو › 1930–2002
ينتقد 2
سيغموند فرويد
انتقد
Sartre argued that Freud’s censor, to repress a drive, must know it, so the unconscious only relocates bad faith; he proposed an existential psychoanalysis (Being and Nothingness, 1943). J.-P. Sartre, L’Être et le néant (1943), Part I, ch. 2.1; Part IV, ch. 2.1; SEP “Jean-Paul Sartre”
التوثيق: مسودة بالذكاء الاصطناعي
سيغموند فرويد › 1856–1939
ليوبولد سنغور
انتقد
In “Black Orpheus”, his preface to Senghor’s anthology of new Black poetry (1948), Sartre hailed négritude as revolutionary poetry but called it an “anti-racist racism”, the weak moment of a dialectic destined to be overcome – the reading Fanon rejected. J.-P. Sartre, “Orphée noir”, preface to L. S. Senghor (ed.), Anthologie de la nouvelle poésie nègre et malgache de langue française (1948)
التوثيق: مسودة بالذكاء الاصطناعي
ليوبولد سنغور › 1906–2001
الأعمال
- 1943الوجود والعدم
الوجود لذاته والوجود في ذاته؛ ونظرة الآخر؛ وسوء النية.
الوجود يسبق الماهية.
- 1960نقد العقل الجدلي
الوجودية تلتقي الماركسية.
الموقف
Sartre’s existentialism begins with the formula “existence precedes essence”: there is no human nature given in advance, so each person is what they make of themselves. Consciousness (being-for-itself) is a kind of nothingness, always beyond what it is, unlike the solid being-in-itself of things. Hence we are “condemned to be free” and fully responsible. Most people flee this freedom in bad faith, pretending to be fixed roles or objects. The gaze of others turns us into objects, which makes relations with them a constant struggle. Later Sartre tried to unite existentialism with Marxism and insisted on the writer’s political engagement.
الحياة والسياق
Sartre studied at the École normale supérieure in Paris; in 1929, preparing for the agrégation, which he passed first, he met the philosopher Simone de Beauvoir, his lifelong companion. He studied Husserl in Berlin, was a prisoner of war in 1940–41, and after the war founded the journal Les Temps modernes. As novelist, playwright and engaged intellectual he was a central figure of French public life; in 1964 he declined the Nobel Prize in Literature. With Beauvoir he drew young women, among them her former pupil Bianca Bienenfeld (later Lamblin), into their relationships; Lamblin’s memoir (1993) describes the harm this did her, and this conduct is now widely criticised.
أعمال رئيسة أخرى
- Nausea (1938)
- Being and Nothingness (1943)
- Existentialism Is a Humanism (1946)
- Critique of Dialectical Reason (1960)
- The Words (1964)
يرد في
بحسب الوضع في نوفمبر 2026 · المصادر · حسّن هذه الصفحة · كيف صُنع Agora