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Books on the topic 'Humanist existentialism'

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Author: Grafiati

Published: 4 June 2021

Last updated: 28 January 2023

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1

Mitchell, David. Sartre, Nietzsche and Non-Humanist Existentialism. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43108-2.

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2

Paul, Sartre Jean. Existentialism and humanism. London: Methuen, 2007.

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3

Paul, Sartre Jean. L' existentialisme est un humanisme. Paris: Gallimard, 1996.

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4

Paul, Sartre Jean. L' existentialisme est un humanisme. Paris: Gallimard, 1996.

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5

Sartre, Jean Paul. Existentialism is a humanism (l'existentialisme est un humanisme): Including, A commentary on the stranger (explication de l'etranger). New Haven, CT: Yale University Press, 2007.

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6

Paul, Sartre Jean. Existentialism is a humanism: Including, A commentary on the stranger. New Haven: Yale University Press, 2007.

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7

Joseph Conrad's fiction: A study in existential humanism. New Delhi: Intellectual Pub. House, 1990.

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8

The art of the psychotherapist. New York: Norton, 1987.

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9

Rademacher, Lee M. Structuralism vs. humanism in the formation of the political self: The philosophy of politics of Jean-Paul Sartre and Louis Althusser. Lewistown, NY: Edwin Mellin Press, 2002.

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10

Viktor E. Frankl: Life with meaning. Pacific Grove, Calif: Brooks/Cole Pub., 1993.

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11

Géographie humaniste et littérature: L'espace existentiel dans la vie et l'œuvre de Hermann Hesse, 1877-1962. Genève: Concept moderne, 1989.

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12

C, Murray Michele, ed. Helping college students find purpose: The campus guide to meaning-making. San Francisco: Jossey-Bass, 2010.

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13

Negativní platonismus. Praha: Československý spisovatel, 1990.

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14

The search for selfhood in modern literature. Houndmills, Basingstoke, Hampshire: Palgrave, 2001.

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15

Martin, Aitken, ed. Nothing. New York: Atheneum Books for Young Readers, 2010.

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16

Teller, Janne. Nada. Barcelona: Seix Barral, 2011.

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17

Mitchell, David. Sartre, Nietzsche and Non-Humanist Existentialism. Springer, 2020.

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18

Mitchell, David. Sartre, Nietzsche and Non-Humanist Existentialism. Springer International Publishing AG, 2021.

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19

Simone de Beauvoir -- a Humanist Thinker. BRILL, 2015.

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20

Kuhn, Helmut. The Humanist Library Encounter With Nothingness An Essay On Existentialism. Franklin Classics, 2018.

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21

Kuhn, Helmut. The Humanist Library Encounter with Nothingness an Essay on Existentialism. Franklin Classics Trade Press, 2018.

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22

Kuhn, Helmut. The Humanist Library Encounter with Nothingness an Essay on Existentialism. Franklin Classics Trade Press, 2018.

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23

L' existentialisme est un humanisme. Gallimard, 1996.

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24

Sartre's Existentialism and Humanism. SCM Press, 2007.

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25

Paul, Sartre Jean. Existentialism Is a Humanism. Yale University Press, 2007.

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26

Sartre, Jean-Paul. Existentialism Is a Humanism. Yale University Press, 2007. http://dx.doi.org/10.12987/9780300242539.

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27

Flanagan, Owen, and Gregg D. Caruso. Neuroexistentialism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190460723.003.0001.

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Neuroexistentialism is a recent expression of existential anxiety over the nature of persons. Unlike previous existentialisms, neuroexistentialism is not caused by a problem with ecclesiastical authority, as was the existentialism represented by Kierkegaard, Dostoevsky, and Nietzsche, nor by the shock of coming face to face with the moral horror of nation state actors and their citizens, as in the mid-century existentialism of Sartre and Camus. Rather, neuroexistentialism is caused by the rise of the scientific authority of the human sciences and a resultant clash between the scientific and the humanistic image of persons. Flanagan and Caruso explain what neuroexistentialism is and how it is related to two earlier existentialisms and they spell out how neuroexistentialism makes particularly vivid the clash between the humanistic and the scientific image of persons. They conclude by providing a brief summary of the chapters to follow.

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28

Existentialism and Humanism: Jean-paul Sarte (Philosophy in Focus). Hodder Murray, 2003.

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29

Sartre's Existentialism and Humanism: A Beginner's Guide (Headway Guides for Beginners). Headway Books, 2002.

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30

Carter, John D. Christian Perspective of Postmodern Existentialism: The New Humanism of Western Culture. Wipf & Stock Publishers, 2021.

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31

Carter, John D. Christian Perspective of Postmodern Existentialism: The New Humanism of Western Culture. Wipf & Stock Publishers, 2021.

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32

Carter, John D. Christian Perspective of Postmodern Existentialism: The New Humanism of Western Culture. Wipf & Stock Publishers, 2021.

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33

Butterfield, Elizabeth C. Sartre and Posthumanist Humanism. Lang GmbH, Internationaler Verlag der Wissenschaften, Peter, 2012.

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34

Sartre and Posthumanist Humanism. Lang GmbH, Internationaler Verlag der Wissenschaften, Peter, 2012.

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35

Butterfield, Elizabeth C., and Elisabeth C. Butterfield. Sartre and Posthumanist Humanism. Lang Publishing, Incorporated, Peter, 2012.

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36

Existentialisme en humanisme in postmoderne tijden: Sartre, Camus en Bataille herdacht. Rotterdam: Erasmus Universiteit, 1998.

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37

Henk, Oosterling, and Prins A. W. 1957-, eds. Existentialisme en humanisme in postmoderne tijden: Sartre, Camus en Bataille herdacht. Rotterdam: Erasmus Universiteit, 1998.

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38

The Art of the Psychotherapist. W. W. Norton & Company, 1992.

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39

Bala, Suman. Joseph Conrad's Fiction: A Study in Existential Humanism (Working paper). Stosius Inc/Advent Books Division, 1991.

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40

Krauter, Cheryl. Psychosocial Care of Cancer Survivors: A Clinician's Guide and Workbook for Providing Wholehearted Care. Oxford University Press, Incorporated, 2018.

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41

Philosophical Fragments Of Your Ancient Name. Seattle, USA: CreateSpace Independent Publishing Platform, 2014.

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42

Bala, Suman. Joseph Conrad's Fiction. Intellectual Publishing House,India, 1997.

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43

Nash, Robert J., Michele C. Murray, and Sharon Daloz Parks. Helping College Students Find Purpose: The Campus Guide to Meaning-Making. Wiley & Sons, Incorporated, John, 2009.

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44

Nash, Robert J., Michele C. Murray, and Sharon Daloz Parks. Helping College Students Find Purpose: The Campus Guide to Meaning-Making. Wiley & Sons, Incorporated, John, 2009.

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45

Nash, Robert J., Michele C. Murray, and Sharon Daloz Parks. Helping College Students Find Purpose: The Campus Guide to Meaning-Making. Wiley & Sons, Incorporated, John, 2010.

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46

Rushdy, Ashraf H. A. The Continental Cultural Tradition. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190851972.003.0007.

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This chapter argues that Continental existentialist philosophers of the nineteenth century—especially Søren Kierkegaard, Friedrich Nietzsche, and Max Scheler—developed another model of resentment as an emotion that was less focused on its possibly stimulating the desire for justice and more focused on self-involved spitefulness, envy, and rancor. In this philosophical tradition, philosophers who were both explicitly Christian and emphatically anti-Christian in their outlook examined resentment as a brooding antisocial passion whose origins they variously traced to the post-Napoleonic world, the first Abrahamic faith, or humanist Europe. Implied in their models of resentment is that it is a cultural and collective malaise.

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47

Jacobs, Raymond D. Creativity through interpretation. 1990.

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48

Beiser, Frederick C. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828167.003.0001.

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Hermann Cohen was the last great thinker in the German idealist tradition. He was the final spokesman for the chief intellectual value of this tradition: the sovereignty of reason, the preeminence of reason not only in the spheres of epistemology and metaphysics, but also in those of ethics, politics, and religion. Cohen was the self-conscious heir of the Enlightenment, and he strived to maintain its cardinal values—critical rationality, toleration, and humanity—in a world which had reacted increasingly against them. As the last idealist, Cohen stood apart from his age and made a brave stand against (what he perceived as) its many irrationalist movements: historicism, materialism, nationalism, pessimism, antisemitism, existentialism, and Zionism. His stand was heroic but tragic: heroic, because it represented the highest moral and intellectual ideals; but tragic, because all his causes were defeated by history....

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49

Bergoffen, Debra. Simone de Beauvoir. Edited by Dan Zahavi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.013.21.

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Identifying herself as a philosopher, author, and feminist, Simone de Beauvoir took the phenomenological ideas of the lived body, situated freedom, intentionality, intersubjective vulnerability, and the existential ethical-political concepts of critique, responsibility, and justice, in new directions. She distinguished two moments in an ongoing dialogue of intentionality: the joys of disclosure and the desires of mastery. She disrupted the phenomenological account of perception, revealing its hidden ideological dimensions. Attending to the embodied experience of sex, gender, and age, she challenged the privilege accorded to the working body and introduced us to the unique humanity of the erotic body. Her categories of the Other and the Second Sex exposed the patriarchal norms that are naturalized in the taken-for-granted givens of the life-world. In translating the phenomenological-existential concepts of transcendence and freedom into an activist ethics of critique, hope, and liberation, her work continues to influence phenomenology, existentialism, and feminist theory and practice.

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50

Proulx, Travis. Masters of Our Universe. Edited by Martijn van Zomeren and John F. Dovidio. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190247577.013.16.

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This chapter examines whether all animals are existential animals to meaningful degree. Drawing on existentialist perspectives, it bridges contemporary research in psychological science with classic work in philosophy, specifically Friedrich Nietzsche’s Genealogy of Morals, and the animated series Masters of the Universe. The chapter first considers Nietzsche’s archetypes of the human essence: the Priestly masters of outwardly vigilant self-control and the Knightly masters of egocentric conquest. It then explores the neurocognitive structures underlying the divergent behaviors, motivations, and values manifested by Nietzsche’s Knights and Priests. The chapter shows how humans accumulate experiences that are modeled by brain structures into associative networks, which are in turn projected onto the environment as expectations for subsequent experiences. It also describes how an approach-oriented mode of being impoverishes our ability to understand others’ mental states (i.e., theory of mind) as our ego-centrism increases.

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