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Published: 4 June 2021

Last updated: 10 March 2023

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1

Gilbert, Dennis A., and Diana L. Burgin. "Jean-Paul Sartre." Sartre Studies International 25, no. 2 (December 1, 2019): 1–17. http://dx.doi.org/10.3167/ssi.2019.250202.

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Sartre’s scattered commentaries and remarks on theater, published in a variety of media outlets, as well as in the most unlikely of essays (spanning philosophical texts, biographies, and literary criticism), were finally assembled late in Sartre’s career and published in one volume, Un Théâtre de situations (Sartre on Theater), put together by Michel Contat and Michel Rybalka in 1973. Inevitably, a number of later or missing theatrical documents then came to light, and an updated edition of Un Théâtre de situations appeared in 1992. There still remained, however, other documents on theater which for one reason or another were not included in the later volume. Two of these documents are published interviews that Sartre gave to the Russian theater journal, Teatr, in 1956 and 1962. It is those virtually unknown interviews by Sartre on theater that we are pleased to publish here for the first time in English translation.

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Santoni, Ronald E. "Jean-Paul Sartre." International Philosophical Quarterly 31, no. 4 (1991): 495–97. http://dx.doi.org/10.5840/ipq199131443.

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Keefe, Terry, and Philip Thody. "Jean-Paul Sartre." Modern Language Review 89, no. 4 (October 1994): 1020. http://dx.doi.org/10.2307/3733960.

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Cormann, Grégory. "Jean-Paul Sartre." Médium 50, no. 1 (2017): 122. http://dx.doi.org/10.3917/mediu.050.0122.

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Stone, Bob. "Jean Paul Sartre." Radical Philosophy Review of Books 2, no. 2 (1990): 47–49. http://dx.doi.org/10.5840/radphilrevbooks1990218.

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6

Stangroom, Jeremy. "Jean-Paul Sartre." Philosophers' Magazine, no. 17 (2002): 26. http://dx.doi.org/10.5840/tpm200217118.

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7

Baldwin, Thomas. "Jean-Paul Sartre." Royal Institute of Philosophy Lecture Series 20 (March 1986): 285. http://dx.doi.org/10.1017/s0957042x00004193.

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Jean-Paul Sartre (1905–1980), nephew of the Alsatian theologian, Albert Schweitzer, was born in Paris, passed his agrégation at the Ecole Normale Superieure in 1929, and was a lycée teacher between 1931 and 1945. He was called up to the French Army in 1939, captured by the Germans in 1940 and released after the armistice. In 1938 he published a novel, La Nausée, translated by Robert Baldick as Nausea (Harmondsworth: Penguin, 1965), and in 1940, L'Imaginaire: Psychologie phénoménologique de l'imagination, translated by Bernard Frechtman as The Psychology of Imagination (London: Methuen, 1972). His major philosophical work, L'Etre et le Neant, was published in 1943, and translated by Hazel E. Barnes as Being and Nothingness (London: Methuen, 1957). As a novelist he is best known for a trilogy, Chemins de la Liberté (Roads to Freedom), comprising L'Age de raison (1945) translated by E. Sutton as The Age of Reason (Harmondsworth: Penguin, 1961), Le Sursis (1945), translated by E. Sutton as The Reprieve (Harmondsworth: Penguin, 1963) and La Mort dans l'āme (1949), translated by G. Hopkins as Iron in the Soul (Harmondsworth: Penguin, 1965). His main work of literary criticism is Qu'est-ce que la littérature? (1947), translated by B. Frechtman as What is Literature? (London: Methuen, 1950). Plays includeLes Mouches (1943) and Huis Clos (1944), both translated by S. Gilbert and published in one volume, as The Flies and In Camera (London: Hamish Hamilton, 1965).

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Fell, A. S. "Jean-Paul Sartre." French Studies 61, no. 3 (July 1, 2007): 401–2. http://dx.doi.org/10.1093/fs/knm096.

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Gouin, Jean-Luc. "De Karl Heinrich Marx à Jean-Paul Sartre." Archiv fuer Rechts- und Sozialphilosophie 108, no. 1 (2022): 62. http://dx.doi.org/10.25162/arsp-2022-0004.

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Thody, Philip, and Philip R. Wood. "Understanding Jean-Paul Sartre." Modern Language Review 88, no. 2 (April 1993): 484. http://dx.doi.org/10.2307/3733845.

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Amatulli, Margareth. "Jean-Paul Sartre, Typhus." Studi Francesi, no. 156 (LII | III) (December 1, 2008): 701. http://dx.doi.org/10.4000/studifrancesi.8724.

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12

Vinolo, Stéphane, and Brian Becker. "Jean-Paul Sartre and Jean-Luc Marion." Journal for Continental Philosophy of Religion 4, no. 1 (April 8, 2022): 25–40. http://dx.doi.org/10.1163/25889613-bja10023.

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Abstract Jean-Paul Sartre is not an influential author in the work of Jean-Luc Marion. Yet, as is the case for the phenomenology of givenness, Sartre thinks love in terms of God. However, for Marion, Sartre is exemplary of those authors who have remained prisoner to metaphysics and to thinking God as the causa sui. By comparing the Sartrean and Marionian conceptions of love, the author shows that both are based on radically different conceptions of divinity, demonstrating at the same time how the link between God and being determines human love.

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Arribas, Sonia. "Jean-Paul Sartre: La dialéctica ágil y paciente." Isegoría, no. 33 (December 30, 2005): 279–99. http://dx.doi.org/10.3989/isegoria.2005.i33.431.

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14

Simbolon, Joy Moses E. "Eksistensialisme Tuhan Analisis Terhadap Pandangan Dan Kritik Jean-Paul Sartre." Jurnal Teologi Cultivation 4, no. 1 (July 25, 2020): 93–103. http://dx.doi.org/10.46965/jtc.v4i1.219.

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AbstractJean-Paul Sartre is an atheist philosophical figure that is well known for spreading his idea about existentialism. The purpose of this paper is to know what Jean-Paul Sartre knows about the existence of God. As for the purpose of this writing is to see Jean-Paul Sartre concept of God that said if God exist then humanity is nothing, man will be come it self if they nullify God himself. The method of the research ised is a literature research and descriptive method, which scientifically digs the flow and the core of Jean-Paul Sartre thoughts and what other factor that affects his thinking. The result of this research shows that for Sartre the existence of God only limits himself from freedom. With existence of God humans can’t be free to find their true identity. The real freedom according to Sartre is humans are willing to deny God’s existence in every aspect of their life. The implications tha we can get from Jean-Paul Sartre idea is we have to acknowledge that philosophical thinking can not be separated from the context of its era so we must be careful on understanding Sartre thoughts that stated that we become ourself when we deny the existence of God, that’s why as a human we must be willing to learn through education and our experiences with God, so we can develop meaning for ourself and those around us by prioritizing God. Because of that, we must be responsible with what we belief on reaching our own existence.Key Words: Exitensialism; Jean-Paul Sartre; God

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15

Sorel, Édith. "« Jean-Paul Sartre y señora... »." Les Temps Modernes 647-648, no. 1 (2008): 375. http://dx.doi.org/10.3917/ltm.647.0375.

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16

Louette, Jean-François. "Jean-Paul Sartre en classe." Revue d'histoire littéraire de la France 102, no. 3 (2002): 417. http://dx.doi.org/10.3917/rhlf.023.0417.

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Mathieu, Anne. "Jean-Paul Sartre et l’Espagne." Roman 20-50 43, no. 1 (2007): 111. http://dx.doi.org/10.3917/r2050.043.0111.

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Bogaerts, Jo. "Jean-Paul Sartre. Situations III." Germanic Review: Literature, Culture, Theory 90, no. 2 (April 3, 2015): 145–49. http://dx.doi.org/10.1080/00168890.2014.975179.

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MCDONNELL, HUGH. "JEAN-PAUL SARTRE THE EUROPEAN." Modern Intellectual History 17, no. 1 (April 2, 2018): 147–77. http://dx.doi.org/10.1017/s1479244318000148.

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Jean-Paul Sartre's 1961 famous and infamous preface to Frantz Fanon'sThe Wretched of the Earthhas engendered the common impression of Sartre as an intellectual who was particularly hostile to Europe. In revising this perception, this article reviews Sartre's engagement with the idea of Europe over many decades. This certainly included critique, but also nuanced and positive considerations of what Europe and being European meant. This thinking about Europe is to be situated, first, in terms of Sartre's evolving philosophical project to reconcile freedom and facticity, and second, in political and intellectual contestations over Europe in the context of fascism and the Second World War, postwar international relations, and the emergence of the Third World. Sartre's contribution to these debates was an adumbration of a “knotted Europe,” the provincialization of Europe whilst retaining a commitment to universalism, and a notion of Europe as an ongoing project rather than an ossified identity.

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Pitt, R. "Jean-Paul Sartre: Key Concepts." French Studies 69, no. 1 (January 1, 2015): 108–9. http://dx.doi.org/10.1093/fs/knu238.

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21

Nazmi, Nader. "Jean-Paul Sartre on Economics." Review of Radical Political Economics 20, no. 4 (December 1988): 85–91. http://dx.doi.org/10.1177/048661348802000408.

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22

Ariwidodo, Eko, and Nasrulloh. "Pendidikan Humanisme Jean-Paul Sartre." Andragogi: Jurnal Diklat Teknis Pendidikan dan Keagamaan 10, no. 2 (December 30, 2022): 233–49. http://dx.doi.org/10.36052/andragogi.v10i2.303.

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Humans are involved in creating themselves and the world through concrete choices and actions, thereby assigning value to those choices and actions. Humans, as etre pour soi can transcendence. Man is not to facticity, to the way of being etre en soi. Sartre on this basis, emphasized existentialism as humanism. Existentialism is not an evil or arbitrary freedom, so it is necessary to explain why existentialism and education are two things that are significantly very influential in the world of contemporary learning. The study in this article uses a distinctive method related to a school of philosophy, namely existentialism. Existentialism is a philosophical method that emphasizes individual existence and individual freedom. This school of thought developed rapidly and influenced many writers, especially in the twentieth century. The most prominent characteristic of existentialism is the emergence of human awareness of himself. A theory of the search for self-meaning that every human being asks about his existence. Awareness and personal responsibility are essential issues in human life. It is related to efforts to realize human life as authentic or genuine. Awareness and personal responsibility are related to human attitudes and actions in filling the space of freedom they have, including education. Attitudes and actions taken by every human being do not stand in a space. It must be accounted for against actual human values, for the duties that are the obligations and expectations of others. Awareness and responsibility are human characteristics. Every human being in his heart owns consciousness, so that awareness is generally related to morals in the future, commonly called moral awareness. Moral awareness is often also called the inner voice; it becomes the primary presupposition of human moral action in education. In line with this, every human being has the right. It is also obliged to live according to what has been realized as an obligation and responsibility. Morally, every human being must decide for himself what to do, especially in the field of education, as well as educators.

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23

Gellman, Jerome. "Jean Paul Sartre: the Mystical Atheist." European Journal for Philosophy of Religion 1, no. 2 (September 23, 2009): 127–37. http://dx.doi.org/10.24204/ejpr.v1i2.344.

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Within Jean Paul Sartre’s atheistic program, he objected to Christian mysticism as a delusory desire for substantive being. I suggest that a Christian mystic might reply to Sartre’s attack by claiming that Sartre indeed grasps something right about the human condition but falls short of fully understanding what he grasps. Then I argue that the true basis of Sartre’s atheism is neither philosophical nor existentialist, but rather mystical. Sartre had an early mystical atheistic intuition that later developed into atheistic mystical experience. Sartre experienced the non-existence of God.

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24

Sevilla Godínez, Héctor. "Entre la emoción, la libertad y la angustia La significatividad de la conciencia en la filosofía sartreana." LOGOS Revista de Filosofía, no. 134 (February 11, 2020): 59–74. http://dx.doi.org/10.26457/lrf.v0i134.2528.

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El presente artículo ofrece un conjunto de reflexiones sobre las implicaciones de la conciencia en la existencia, tomando como punto de partida los planteamientos sartreanos sobre el yo, la libertad y la angustia. Además, se plantean las con-secuencias que se derivan de lograr ser consciente de la conciencia y se enfatiza la ineludible condición que corresponde al hombre como ente con la posibilidad de hacerse consciente de sí. Se aborda el problema humano en lo que respecta a su contacto con la realidad, la cual será entendida en sus dos formalidades: dentro y fuera del individuo que la crea. Palabras claveConciencia; Emoción; Angustia; Yo; Identidad Referencias Heidegger, Martín, El ser y el tiempo. Tr. José Gaos. México: Fondo de Cultura Económica, 2009. Sanabria, José. Ética. México: Porrúa, 1993. Sartre, Jean Paul, La trascendencia del ego. Tr. Oscar Masotta. Buenos Aires: Caldén, 1968. Sartre, Jean Paul, Bosquejo de una teoría de las emociones. Tr. Mónica Acheroff. Madrid: Alianza, 1987. Sartre, Jean Paul y Lévy, Benni, La esperanza ahora. Tr. Isidro Herrera. Madrid: Arena, 2006. Sartre, Jean Paul, El ser y la Nada. Tr. Juan Valmar. Buenos Aires: Losada, 2006.

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25

Gillespie, John, Kyle Shuttleworth, Nik Farrell Fox, and Mike Neary. "Book Reviews." Sartre Studies International 25, no. 1 (June 1, 2019): 69–84. http://dx.doi.org/10.3167/ssi.2019.250106.

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Jean-Paul Sartre, Being and Nothingness: An Essay in Phenomenological Ontology, trans. Sarah Richmond (London: Routledge, 2018), lxvii + 848 pp., ISBN: 978-0-415-52911-2 (hardback)Jonathan Webber, Rethinking Existentialism (Oxford: Oxford University Press, 2018), 256 pp., ISBN: 978-0-198-73590-8 (hardcover)William L. Remley, Jean-Paul Sartre’s Anarchist Philosophy (London: Bloomsbury Academic, 2018), vii + 277 pp., ISBN 978-1-350-04824-9 (hardback)William Rowlandson, Sartre in Cuba – Cuba in Sartre (London: Palgrave Macmillan, 2018), vi + 132 pp., ISBN 978-3-319-61695-7

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26

Raynova, Yvanka B. "Wer hat Angst vor Jean-Paul Sartre?" Labyrinth 17, no. 1 (August 16, 2015): 5. http://dx.doi.org/10.25180/lj.v17i1.10.

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Wardman, H. W., and W. D. Redfern. "Jean-Paul Sartre: 'Les Mains sales'." Modern Language Review 82, no. 4 (October 1987): 982. http://dx.doi.org/10.2307/3729115.

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28

Balthasar, Johannes. "Jean-Paul Sartre. Writer or Philosopher?" Philosophy and History 22, no. 2 (1989): 165–66. http://dx.doi.org/10.5840/philhist198922287.

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Edie, James M., Stephen Light, and Michael Rybalka. "Shuzo Kuki and Jean-Paul Sartre." Noûs 24, no. 1 (March 1990): 196. http://dx.doi.org/10.2307/2215628.

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Sass, Simeão Donizeti. "concepção sartriana de ego transcendental." EDUCAÇÃO E FILOSOFIA 13, no. 26 (September 4, 2008): 263–74. http://dx.doi.org/10.14393/revedfil.v13n26a1999-779.

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Resumo: Este artigo trata da concepção de ego transcendental no pensamento de Jean-Paul Sartre. Especificamente temos a intenção de apresentar o modo como se constitui a perspectiva do ego como um objeto psiquico transcendente e as implicações dessa posição para a crítica ao solipsismo. Para efetuar essa tarefa Sartre toma como ponto de partida a idéia de intencionalidade. Résumé: Cet article est au sujet de la conception de moi transcendantal dans la pensée de Jean-Paul Sartre. Spécifiquement nous avons l'intention de présenter le chemin comme la perspective du moi est constitué comme un objet transcendant et les implications de cette place pour la critique au solipsisme. Pour faire cette tâche Sartre il prend comme point de départ l'idée de l'intentionnalité. Palavras-chave: ego; transcendencia; intencionalidade.

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31

Zanette, Edgard Vinícius Cacho, Pewry Thor Terra Cardoso, and Josué Carlos Souza dos Santos. "CONSCIÊNCIA E ENGAJAMENTO NA FILOSOFIA DE JEAN-PAUL SARTRE." Ambiente: Gestão e Desenvolvimento 13, no. 3 (January 14, 2021): 6–17. http://dx.doi.org/10.24979/ambiente.v13i3.904.

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A filosofia de Jean-Paul Sartre parte de certo princípio filosófico: a consciência. Para teorizar sobre o real, Sartre primeiro precisava mostrar suas novas perspectivas sobre as relações entre o ego, a consciência e o mundo. Sartre queria mostrar que tinha uma nova concepção de consciência e, para desenvolver suas teses, escreveu obras como: A Transcendência do ego, A imaginação e O imaginário. Amadurecendo seus pensamentos e discutindo a fenomenologia de Husserl e as reflexões críticas de Heidegger, Sartre escreveu seu ensaio de ontologia fenomenológica, O Ser e o Nada, buscando uma nova perspectiva sobre o ser e a existência, dando continuidade ao trabalho de outros filósofos e abrindo as portas para uma filosofia da concretude. Neste artigo propomos analisar importantes considerações sobre as origens do princípio filosófico de Sartre: a consciência pré-reflexiva, ou seja, o cogito sartreano.

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Pranowo, Yogie. "Karya Seni dalam Pandangan Jean-Paul Sartre." MELINTAS 34, no. 2 (August 1, 2019): 193–211. http://dx.doi.org/10.26593/mel.v34i2.3391.193-211.

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Jean-Paul Sartre offers a different way of looking at artworks. He offers psychological as well as phenomenological perspectives. The artworks referred to by Sartre include music, painting, literature, and theater. In his thoughts related to works of art, Sartre offers a notion of analogon, that has a key role to explain his concept of imagination. With this notion, he goes further to explain the concept of irreality in artworks, of which analogon is a medium or a material vehicle. When enjoying an artwork, one is enjoying the analogon. Music can be seen as an excess of reality, literature finds its role within its social environment, a painting provokes a viewer to rise certain images in his or her cosciousness, and an actor in theater not simply portrays the characters of a personage because he becomes ‘not real’ in playing his role on the stage. All this brings to the understanding of artwork as irreality.

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Laurent, Jacques. "Paul Bourget et Jean-Paul Sartre aux États-Unis." Commentaire Numéro 102, no. 2 (June 1, 2003): 0461–64. http://dx.doi.org/10.3917/comm.102.0461.

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34

van den Hoven, Adrian. "Les Conférences du Havre sur le roman." Sartre Studies International 24, no. 1 (June 1, 2018): 1–14. http://dx.doi.org/10.3167/ssi.2018.240102.

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*Full article is in FrenchEnglish abstract:The five lectures of La Lyre havraise (November 1932– March 1933) constitute an attempt to elucidate the techniques of the modern novel. For this, Jean-Paul Sarture considers the dis - tinction between the novel and the récit introduced by Alain and Fernandez. The lectures consider Les Faux-Monnayeurs (The Counterfeiters) by André Gide; Point Counter Point by Aldous Huxley; Ulysses by James Joyce; The Waves, Mrs. Dalloway and Orlando by Virginia Woolf; Men of Good Will by Jules Romains; and The 42nd Parallel by John Dos Passos. The analysis prefigures the techniques employed by Sartre in the novels published later in his literary career.French abstract:Les cinq conférences de La Lyre havraise (novembre 1932–mars 1933) constituent une tentative d’élucidation des techniques du roman moderne. Pour cela, Sartre se base sur les distinctions entre le roman et le récit introduites par Alain et Fernandez. Ces conférences traitent des Faux-Monnayeurs d’André Gide, de Contrepoint d’Aldous Huxley, du monologue intérieur d’Ulysse de James Joyce, des Vagues, de Mrs. Dalloway et d’Orlando de Virginia Woolf, des Hommes de bonne volonté de Jules Romains et du 42ième Parallèle de John Dos Passos. Ces analyses préfigurent les techniques employées par Jean-Paul Sartre dans ses oeuvres romanesques qu’il publiera plus tard dans sa carrière littéraire.

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35

Almeida, Rodrigo Davi. "Jean-Paul Sartre e o Terceiro Mundo (1947-1979)." Latin American Journal of Development 3, no. 5 (September 1, 2021): 2789–800. http://dx.doi.org/10.46814/lajdv3n5-002.

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O artigo estuda as posições políticas de Jean-Paul Sartre (1905-1980) relacionadas ao Terceiro Mundo entre 1947 e 1979. Além disso, e a partir delas, enseja reflexões e/ou debates sobre o papel do intelectual na sociedade à luz do conhecimento histórico. As posições políticas de Sartre sobre o Terceiro Mundo constituem, portanto, o objeto deste trabalho cujo problema é a liberdade. Sob o “impacto da História”, isto é, no curso dos acontecimentos do Terceiro Mundo – da Guerra da Argélia (1954-1962), da Revolução Cubana (1959-1961) e da Revolução Vietnamita (1946-1976) – Sartre elabora uma nova concepção de liberdade que contradiz sua concepção existencialista anterior. Se a liberdade na concepção existencialista tem uma base teórico-filosófica, situada no plano da ontologia, ou seja, abstrata e individual, sua nova concepção de liberdade tem uma base político-econômica, situada no plano da história, logo, concreta e coletiva. Em outras palavras, Sartre redefine a sua concepção de liberdade à luz de determinados problemas colocados pela emergência do Terceiro Mundo no cenário político mundial. Sob a ótica do marxismo e do método dialético, Sartre procura redefini-la em seus aspectos econômico (como independência), social (como justiça e igualdade), político (como soberania) e cultural (como humanização, em oposição à tortura e ao racismo). O referencial teórico-metodológico provém do marxismo, particularmente, suas contribuições acerca das relações entre indivíduo, sociedade e história. Os principais textos utilizados são os de Michael Löwy, Jean Chesneaux, István Mészáros, Eric Hobsbawm, Gérard Chaliand e Perry Anderson. Esse referencial nos permite pensar a trajetória de Sartre como uma unidade contraditória e as suas posições políticas sobre o Terceiro Mundo tendo em vista o seu fundamento histórico-social. Sartre radicaliza suas ideias e passa a defender o socialismo; intervém contra as guerras coloniais com a assinatura de manifestos, petições, passeatas e comícios populares; divulga as conquistas revolucionárias argelina, cubana e vietnamita ao público mundial, sobretudo, por meio da revista Les Temps Modernes; propõe a criação de um tribunal internacional para julgar os crimes de guerra norte-americanos contra a população vietnamita. Nessa esteira, devemos entender a afirmação de Sartre o “homem é possível” que contradiz a sua máxima ontológica o “homem é uma paixão inútil”. Enfim, para Sartre, o “problema humano” – a liberdade – somente pode ser resolvido em termos de produção e de relações sociais de produção de tipo socialista. The article studies the political positions of Jean-Paul Sartre (1905-1980) related to the Third World between 1947 and 1979. In addition, and based on them, it encourages reflections and/or debates about the role of the intellectual in society in the light of historical knowledge. Sartre's political positions on the Third World constitute, therefore, the object of this work whose problem is freedom. Under the "impact of history," that is, in the course of Third World events - from the Algerian War (1954-1962), the Cuban Revolution (1959-1961), and the Vietnamese Revolution (1946-1976) - Sartre elaborates a new conception of freedom that contradicts his previous existentialist conception. If freedom in the existentialist conception has a theoretical-philosophical basis, situated on the level of ontology, that is, abstract and individual, his new conception of freedom has a political-economic basis, situated on the level of history, therefore, concrete and collective. In other words, Sartre redefines his conception of freedom in light of certain problems posed by the emergence of the Third World on the world political scene. From the standpoint of Marxism and the dialectical method, Sartre seeks to redefine freedom in its economic (as independence), social (as justice and equality), political (as sovereignty), and cultural (as humanization, in opposition to torture and racism) aspects. The theoretical and methodological framework comes from Marxism, particularly its contributions on the relationship between the individual, society, and history. The main texts used are those by Michael Löwy, Jean Chesneaux, István Mészáros, Eric Hobsbawm, Gérard Chaliand, and Perry Anderson. This reference allows us to think of Sartre's trajectory as a contradictory unit and his political positions on the Third World in view of its social-historical foundation. Sartre radicalizes his ideas and starts to defend socialism; he intervenes against colonial wars by signing manifestos, petitions, marches, and popular rallies; he publicizes the Algerian, Cuban, and Vietnamese revolutionary conquests to the world public, especially through the magazine Les Temps Modernes; he proposes the creation of an international tribunal to judge American war crimes against the Vietnamese population. In this vein, we must understand Sartre's statement that "man is possible" which contradicts his ontological maxim that "man is a useless passion. Finally, for Sartre, the "human problem" - freedom - can only be solved in terms of production and social relations of production of a socialist type.

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36

Oliveira Paulo Filho, Luciano. "Antropologia existencial no pensamento de Jean-Paul Sartre." Revista DIAPHONÍA 4, no. 1 (June 29, 2018): 108–18. http://dx.doi.org/10.48075/rd.v4i1.19802.

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O trabalho, a seguir, aborda a filosofia de Jean-Paul Sartre sobre uma perspectiva antropológica existencial. Para tanto, trata-se de apresentar como o filósofo francês compreende o homem e sua existência, a partir da fenomenologia. A tese sartriana fundamental é a de que a existência precede a essência. Isto posto, Sartre pretende reconhecer, na existência humana, a suprema autonomia perante seu existir. Para levar adiante essa breve reconstrução, a estrutura do texto é composta dois momentos. No primeiro, reconstituo a diferença entre o ser-Em-si e o ser-Para-si e, no segundo, a relação entre os conceitos de nada e de projeto. A metodologia é qualitativa bibliográfica. O material bibliográfico são as obras filosóficas de Sartre mais importantes como O Ser e o Nada (1943) e O Existencialismo é um Humanismo (1945) e alguns comentadores para embasar o texto.

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Çelebi, Vedat. "Existentialist Thought According to Jean Paul Sartre." Beytulhikme An International Journal of Philosophy 4, no. 2 (December 30, 2014): 63. http://dx.doi.org/10.18491/bijop.50887.

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Hamel, Yan. "Le rêve américain de Jean-Paul Sartre." Les Temps Modernes 658-659, no. 2 (2010): 49. http://dx.doi.org/10.3917/ltm.658.0049.

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Alfauzi, Syukri. "TEMA SENTRAL DALAM PEMIKIRAN JEAN PAUL SARTRE." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 22, no. 1 (July 4, 2019): 44–59. http://dx.doi.org/10.15548/tajdid.v22i1.280.

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Sartre's philosophical thinking was a reaction to the situation in the first and second world wars, which he considered a humanist. The order of life oriented to materialism and idealism. humans are only considered objects, as 'parts' in large machines called societies and countries. .the relationship between humans and their environment becomes very formal, their thinking is based on profit and loss, everything that does not bring use / productive is considered to be worthless. Sartre's thinking offers a way of liberation by re-enlivening the conversation about human values, by opening up new possibilities that are better for the future life of humans. sartre again directed his analysis to the main problem about who is human who has freedom, independence and as an autonomous personal being.

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Russo, Maria. "From Jean-Paul Sartre to Critical Existentialism." Sartre Studies International 28, no. 1 (June 1, 2022): 49–66. http://dx.doi.org/10.3167/ssi.2022.280104.

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This article examines Sartre’s works in which his attempt to find an existentialist ethics is evident. Most of the clues to this project are to be found in texts published posthumously since during his lifetime he never managed to fulfil the promise he made at the end of Being and Nothingness. It will be argued that this existentialist ethics owes a strong debt to Kantian philosophy, even if it confronts more directly the historical dynamics of violence and oppression. Despite the fact that this project is unfinished and only sketched out, it is possible to ask what Sartre’s direction of development would have been, pointing to the outline of a normative theory, Critical Existentialism, that could have its place in contemporary ethical debate.

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Webb, Samuel. "Jean-Paul Sartre (1905/1980) - L'existence embarquée." Les Grands Dossiers des Sciences Humaines N° 43, no. 6 (June 1, 2016): 25. http://dx.doi.org/10.3917/gdsh.043.0025.

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Gordon, Haim. "Jean-Paul Sartre, Hg. Rainer E. Zimmerman." Journal of the British Society for Phenomenology 23, no. 3 (January 1992): 298–99. http://dx.doi.org/10.1080/00071773.1992.11007008.

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Tarozzi Goldsmith, Marcella. "Feminist Interpretations of Jean-Paul Sartre (review)." Hypatia 17, no. 4 (2002): 226–28. http://dx.doi.org/10.1353/hyp.2002.0077.

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HOWELLS, C. "Review. Brosman, Catherine Savage, Jean-Paul Sartre." French Studies 39, no. 4 (October 1, 1985): 500. http://dx.doi.org/10.1093/fs/39.4.500-a.

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Gonçalves, Henrique Mendes. "Ego e consciência em Jean-Paul Sartre." Humanidades em diálogo 5 (November 23, 2013): 185–200. http://dx.doi.org/10.11606/issn.1982-7547.hd.2013.106248.

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Serão analisadas aqui as relações entre a primeira concepção sartreana de Ego e a consciência transcendental da fenomenologia, bem como a consequente delimitação de dois campos científicos distintos, que se configuram a partir dessas relações: o da descrição fenomenológica, que se ocupa da consciência transcendental purificada, e o da psicologia, que lida com a estrutura egológica transcendente. Tomaremos como referência bibliográfica fundamental o texto A transcendência do Ego: esboço de uma descrição fenomenológica, publicado em 1936. Ao fim da análise, será apresentada uma série de possíveis problemas resultantes da concepção da consciência como único campo transcendental e imanente, condição de possibilidade para a redução fenomenológica.

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Mackenzie, Matthew. "Jean‐Paul Sartre on violence and terror." Terrorism and Political Violence 6, no. 4 (December 1994): 476–506. http://dx.doi.org/10.1080/09546559408427277.

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Godayol, Pilar. "Las traducciones catalanas de Jean-Paul Sartre." Bulletin hispanique, no. 120-1 (June 30, 2018): 309–24. http://dx.doi.org/10.4000/bulletinhispanique.6143.

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Snedeker, George. "The Late Interviews of Jean-Paul Sartre." Moderna Språk 99, no. 2 (December 1, 2005): 129–33. http://dx.doi.org/10.58221/mosp.v99i2.9382.

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Politis, Hélène. "Marcel lecteur de Sartre en 1946." Trilhas Filosóficas 13, no. 3 (March 31, 2020): 47–59. http://dx.doi.org/10.25244/tf.v13i3.1224.

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En 1946, Gabriel Marcel prononça une belle conférence dont plusieurs aspects restent intéressants et actuels pour nous, en 2019. Intitulé L’existence et la liberté humaine chez Jean-Paul Sartre, ce texte marque un tournant décisif dans sa relation philosophique avec Sartre. « C’est de cette période que date, selon Marcel, la dégradation des relations entre les deux hommes », comme le note Anne Mary en 2014 dans un article bien informé. Mon exposé récapitulatif se bâtira en deux séquences complémentaires : la première partie retracera sommairement l’historique de ces relations, tandis que la deuxième partie commentera les points saillants de la conférence de 1946. Une troisième partie élargira ensuite le questionnement, sans prétendre pour autant apporter une conclusion définitive quant à l’ultime signification métaphysique du désaccord entre Gabriel Marcel et Jean-Paul Sartre.

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Sartre, Jean-Paul. "Væren og intet – et udvalg." Slagmark - Tidsskrift for idéhistorie, no. 23 (February 3, 2018): 17–47. http://dx.doi.org/10.7146/sl.v0i23.103760.

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