Jean-Paul Sartre
Nie ma stałej natury ludzkiej; jesteśmy całkowicie wolni i odpowiedzialni za to, co z siebie robimy, a ta wolność nas przeraża.
Umiejscowienie
Egzystencja poprzedza esencję: człowiek jest skazany na wolność.
Kluczowe idee
- Egzystencja poprzedza esencję
- Zła wiara (mauvaise foi)
- Zaangażowanie
Wpływ
Pod wpływem 9
Immanuel Kant
pod wpływem
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)
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Immanuel Kant › 1724–1804
Georg Wilhelm Friedrich Hegel
pod wpływem ✓
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”
Georg Wilhelm Friedrich Hegel › 1770–1831
Karol Marks
pod wpływem ✓
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”
Karol Marks › 1818–1883
Edmund Husserl
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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”
Edmund Husserl › 1859–1938
Martin Heidegger
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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”
Martin Heidegger › 1889–1976
Simone de Beauvoir wpływ na
pod wpływem sporne
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”
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wpływ na ✓
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”
Simone de Beauvoir › 1908–1986
Pokaż wszystko (9)Pokaż mniej
Kartezjusz
pod wpływem
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”
Źródło: szkic AI
Kartezjusz › 1596–1650
Søren Kierkegaard
pod wpływem
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”
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Søren Kierkegaard › 1813–1855
Aimé Césaire
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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)
Źródło: szkic AI
Aimé Césaire › 1913–2008
Wpływ na 3
Roland Barthes
wpływ na ✓
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)
Źródło: także w Wikidanych · Wikidata
Roland Barthes › 1915–1980
Paulo Freire
wpływ na
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
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Paulo Freire › 1921–1997
Lewis R. Gordon
wpływ na ✓
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
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Lewis R. Gordon › ur. 1962
Krytyka
Krytyka ze strony 7
Claude Lévi-Strauss
krytyka ze strony
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”
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Claude Lévi-Strauss › 1908–2009
Maurice Merleau-Ponty
krytyka ze strony
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)
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Maurice Merleau-Ponty › 1908–1961
Albert Camus
krytyka ze strony
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.
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Albert Camus › 1913–1960
Iris Murdoch
krytyka ze strony
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)
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Iris Murdoch › 1919–1999
Frantz Fanon pod wpływemwpływ na
pod wpływem
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)
Źródło: szkic AI
wpływ na ✓
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”
krytyka ze strony
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”
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Frantz Fanon › 1925–1961
Michel Foucault
krytyka ze strony
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
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Michel Foucault › 1926–1984
Pierre Bourdieu
krytyka ze strony
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
Źródło: szkic AI
Pierre Bourdieu › 1930–2002
Krytykuje 2
Sigmund Freud
krytykuje
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”
Źródło: szkic AI
Sigmund Freud › 1856–1939
Léopold Sédar Senghor
krytykuje
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)
Źródło: szkic AI
Léopold Sédar Senghor › 1906–2001
Dzieła
- 1943Byt i nicość
Być-dla-siebie i być-w-sobie; spojrzenie Innego; zła wiara.
Egzystencja poprzedza esencję.
Egzystencjalizm spotyka marksizm.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- Nausea (1938)
- Being and Nothingness (1943)
- Existentialism Is a Humanism (1946)
- Critique of Dialectical Reason (1960)
- The Words (1964)
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