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Existentialism Is a Humanism (French: L'existentialisme est un humanisme) is a 1946 work by the philosopher Jean-Paul Sartre, based on a lecture by the same name he gave at Club Maintenant in Paris, on 29 October 1945.
Sartre dealt with existentialist themes in his 1938 novel Nausea and the short stories in his 1939 collection The Wall, and had published his treatise on existentialism, Being and Nothingness, in 1943, but it was in the two years following the liberation of Paris from the German occupying forces that he and his close associates—Camus, Simone ...
In existentialism, bad faith (French: mauvaise foi) is the psychological phenomenon whereby individuals act inauthentically, by yielding to the external pressures of society to adopt false values and disown their innate freedom as sentient human beings. [1]
As a result, for Sartre, "existence precedes essence" not only defines and determines his own existential thinking or interpretation of existentialism, but also any thinking or philosophising that declares itself to be existential. Despite Sartre's later efforts to distance himself and his thinking from this remark and its consequences, it has ...
In the wake of Being and Nothingness, Sartre became concerned with reconciling his concept of freedom with concrete social subjects and was strongly influenced in this regard by his friend and associate Maurice Merleau-Ponty, whose writings in the late 1940s and early 1950s, including Sense and Non-Sense, were pioneering a path towards a synthesis of existentialism and Marxism. [9]
Marcel considered Sartre's analysis of bad faith "one of the most outstanding and solid" parts of Being and Nothingness, writing that it prevented Sartre's arguments from being purely abstract. Marcel saw one of the most important merits of the work to be to show "that a form of metaphysics which denies or refuses grace inevitably ends by ...
Martin Heidegger attacked Sartre's concept of existential humanism in his Letter on Humanism of 1946, accusing Sartre of elevating Reason above Being. [5]Michel Foucault followed Heidegger in attacking Sartre's humanism as a kind of theology of man, [6] though in his emphasis on the self-creation of the human being he has in fact been seen as very close to Sartre's existential humanism.
György Lukács argued that existentialism and Marxist materialism could not be compatible, Sartre responds with a passage from Engels showing that it is the dialectic resulting from economic conditions that drives history just as in Sartre's dialectically driven existentialism. Sartre concludes the chapter by citing Marx from Das Kapital: "The ...