Academic literature on the topic 'Sartre, Jean-Paul, 1905-1980 Influence'
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Journal articles on the topic "Sartre, Jean-Paul, 1905-1980 Influence"
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Mostafa Hussein, Wafaa A. "Freedom as the Antithesis of Commitment in Jean-Paul Sartre’s The Flies (Les Mouches)." International Journal of Linguistics, Literature and Culture 8, no. 2 (June 30, 2021): 1–17. http://dx.doi.org/10.19044/llc.v8no2a1.
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In the mid of the twentieth century, French Existentialism was a predominant doctrine that significantly enriched and influenced the literary scene in Europe during the Post-War area. Jean-Paul Sartre (1905-1980), the founder of Existentialism, is both a professional philosopher and a talented man of letters whose literary achievements represent a declarative embodiment of his Existentialist philosophy. In his 1943 drama, The Flies (Les Mouches), Sartre puts the Greek myth into a drastically innovative structure, where contemporary issues and values are presented through classical outlines. The current study aims to present a critical analysis of Sartre's depiction of the Electra/Orestes myth in The Flies through demonstrating how Greek mythology becomes an essential substructure of the play's Existentialistic framework, on the one hand, and questioning the credibility of the Sartrean concept of freedom and commitment, as illustrated in the play, on the other hand. The study utilizes the Existentialist philosophy as a theoretical framework in order to elucidate that the Sartrean conception of freedom and commitment is paradoxically antithetical. The research investigates how Orestes has been theoretically free and the extent to which he strives, throughout the drama, to transform this abstract freedom into a concrete experience by committing himself to a specific action: murdering Aegisthus and Clytemnestra. However, as the study proves, this Existentialist freedom becomes an illusion in the sense that Orestes' commitment to the Argives makes him a captive of society; by choosing commitment, he dismisses his freedom. The researcher has chosen "Freedom" and "Commitment" as the main topic of the present study in order to expose Sartre's existentialistic awareness of modern human beings' dilemma under the influence of all forms of aggression and highlight the discrepancy between theoretical philosophy and real-life experiences. The study adopts an interdisciplinary analytical approach where myth, philosophy, and drama are dovetailed and fused in order to expand the scope of the analysis.
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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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Allary, Guillaume. "Jean-Paul Sartre (1905-1980). L'invention de l'existentialisme." Sciences Humaines N° Hors-série, HS11 (January 6, 2022): 24. http://dx.doi.org/10.3917/sh.hs11.0024.
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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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DARNAJOUX, Herve. "Jean-Paul Sartre (1905-1980) : Souvenirs de sa carrière de météorologiste." La Météorologie 8, no. 58 (2007): 45. http://dx.doi.org/10.4267/2042/18208.
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Lima, Daniela. "Foucault versus sartre: a vision of the intellectual." Primeiros Escritos, no. 8 (August 15, 2017): 37. http://dx.doi.org/10.11606/issn.2594-5920.primeirosestudos.2017.136796.
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Partindo dos projetos de intelectualidade representados por Jean-Paul Sartre (1905-1980) e Michel Foucault (1926-1984) na década de 1960, este artigo pretende analisar os conceitos de intelectual universal e de intelectual específico, bem como sua influência no pensamento francês contemporâneo e no engajamento político
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Armellin Secchi, Giovanna. "El anticonformismo ateo en "Las palabras" de Sartre." Revista de Filología y Lingüística de la Universidad de Costa Rica 24, no. 2 (August 30, 2015): 157. http://dx.doi.org/10.15517/rfl.v24i2.20932.
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Jean-Paul Sartre (1905-1980), escritor y filósofo francés, es considerado el fundador del existencialismo ateo en Francia. Por medio de sus ideas, contradice a todos los conformistas defensores de los valores universales que mantienen las apariencias, incluyendo entre ellos a los cristianos. Hacemos una selección de historias de su autobiografía Les mots con el fin de analizar cómo la niñez determinó su pensamiento.
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Rossatto, Noeli Dutra. "O NADA EM SARTRE E ECKHART." Síntese: Revista de Filosofia 44, no. 139 (October 13, 2017): 237. http://dx.doi.org/10.20911/21769389v44n139p237/2017.
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Resumo: Estudos atuais relacionam o nada (neant) em Jean-Paul Sartre (1905-1980) com o dos místicos medievais, entre os quais figura Mestre Eckhart (1260-1328). Um de seus sermões está citado textualmente por Sartre em Saint Genet – ator e mártir. Contudo, o filósofo francês não revela textualmente a fonte consultada. Em um primeiro momento, investigaremos a possibilidade de Sartre ter lido diretamente o místico alemão ou mediante a interpretação de Heidegger; ou ainda a do medievalista francês Etienne Gilson. Ao que parece, Sartre leu diretamente a obra do místico. No entanto, isso só nos leva a ter de mostrar, em outro momento, que a compreensão do nada (nicht) eckhartiano por Sartre resulta da leitura da obra do medievalista francês. É isso que, ao final, determinará a diferenciação entre um nada cognitivo e ideal, atribuído por Sartre a Eckhart, e um nada ontológico e existencial, resultante de seu existencialismo.Abstract: Current studies relate nothingness (neant) in Jean-Paul Sartre (1905-1980) with that of the medieval mystics, among which figures Master Eckhart (1260-1328). One of his sermons is textually cited by Sartre in Saint Genet — actor and martyr. However, Sartre doesn’t textually reveal the referred source. At first, we will investigate whether a direct reading of the German mystic occurred, or if its reception took place by means of Heidegger’s interpretation or that of French medievalist Etienne Gilson. As it seems, Sartre read directly from the mystic’s work. However, secondly, we will show that the understanding of nothingness (nicht) in Eckhart results from the French medievalist’s interpretation. That is what will, ultimately, determine the differentiation between the cognitive and ideal nothingness in Eckhart and the ontological and existentialist nothingness in Sartre.
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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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González Araneda, Sergio. "Intencionalidad, pre-reflexión e imaginario: sobre los fundamentos de la fenomenología existencial de Jean-Paul Sartre." Theoría. Revista del Colegio de Filosofía, no. 38 (August 12, 2020): 100–120. http://dx.doi.org/10.22201/ffyl.16656415p.2020.38.1339.
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El presente trabajo tiene por objetivo describir una síntesis de los fundamentos, conceptos y principios que articulan y otorgan sentido a la fenomenología existencial de Jean-Paul Sartre (1905-1980), estableciendo como eje central de investigación su trabajo y producción fenomenológica. Para cumplir este objetivo general, en primer lugar, se revisará el concepto de intencionalidad, a la luz del distanciamiento que toma nuestro autor respecto del padre de la fenomenología Edmund Husserl (1859-1938). Esto servirá como suelo de sentido para nuestro segunda labor, a saber: revisar y analizar la íntima relación entre la reformulación de la intencionalidad, la preeminencia ontológica del cogito pre-reflexivo y la constitución de lo imaginario. Es importante realizar este paso, pues, como se verá, resulta fundamental para el devenir de la filosofía sartriana. De este modo, podremos acercarnos a nuestro tercer objetivo, sostener y profundizar nuestro análisis hacia la tesis más radical en el pensamiento de Jean-Paul Sartre, a saber: la absoluta libertad de una conciencia existente. Finalmente, proponemos una sintética revisión a los preceptos principales de la fenomenología existencial sartriana, destacando sus nexos con los conceptos abordados a lo largo de la investigación. Es decir, revisaremos la relación entre lo que Jean-Paul Sartre denomina pour-soi, en-soi y néantisation.
Dissertations / Theses on the topic "Sartre, Jean-Paul, 1905-1980 Influence"
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Vandelli, Ernesto. "Sartre e Pirandello." Université Stendhal (Grenoble), 2009. http://www.theses.fr/2009GRE39020.
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Les dettes contractées par la dramaturgie sartrienne à l'égard du théâtre de Pirandello, particulièrement visibles dans Les Séquestrés d'Altona, ont été signalées depuis longtemps. Notre confrontation entre le drame de Franz et celui de Enrico IV, qu'on a utilisé aussi pour mettre en evidence les positions tenues par Sartre et Pirandello à l'égard du problème de la folie, a réaffirmé et souligné cette influence pirandellienne sur le théâtre sartrien déjà bien documentée. Mais avec notre étude on a essayé surtout de prouver que la connaissance de Sartre ne se limitait pas au seul théâtre de l'auteur sicilien et que l'influence de Pirandello a touché aussi la narrative et la pensée philosophique de l'auteur français. On a montré avant tout que La Nausée est pleine de références soit à Uno, nessuno e centomila que à Quaderni di Serafino Gubbio operatore. Attiré par le monde du cinéma présenté dans ce dernier roman, Sartre semble en avoir repris et transféré dans La Nausée la structure, la stylisation de certains personnages, le climat, et plusieurs argumentations. Dans Quaderni di Serafino. . . On trouve aussi l'épisode de la maladie du baron Nuti qui à notre avis à fourni à Sartre l'idée pour sa nouvelle La Chambre: les similitudes entre ce deux textes au fait sont plutôt frappantes. Et puis dans La Nausée il y a un face à face de Roquentin avec le miroir et un discours sur les couleurs qui semblent presque une photocopie d'épisodes presents dans Uno, nessuno e centomila. Les conclusions que cet autre roman pirandellien exhibe à propos de notre corps et de notre identité personnelle, ainsi que sur notre contingence fondamentale, trouvent aussi une étonnante correspondence avec certaines affirmations présentes dans L'Être et le néant. De même que les mésaventures avec le regard des autres et son pouvoir objectivant du protagoniste pirandellien Moscarda semblent anticiper les points fondamentaux de la phénoménologie du regard contenue dans cet essai sartrien. La sensibilité exacerbée vis à vis du regard des autres que présente un autre personnage sartrien, Daniel, semble aussi avoir été modelé sur le comportement de Moscarda, dont Daniel reprend également, comme hypothèse, la solution finale: une immersion totale dans la nature. En plus, l'idée du mariage de Daniel avec une femme enceinte d'un autre homme pourrait dériver de l'histoire de Baldovino, protagoniste de Il piacere dell'onestà, drame pirandellien que Sartre connaissait surement très bien. Ce drame nous a servi pour mettre en evidence un autre point de contact entre l'œuvre de Sartre et celle de Pirandello: les constantes préoccupations d'ordre moral, omniprésentes dans les textes de ces deux auteurs de même que le thème du déracinement. Plus en general, nous pensons que Sartre s'est bien reconnu dans le fond existentialiste de la pensée de Pirandello, qu'il a absorbé et transmis dans ses textes, de façon qu'on peut certainement parler d'un "pirandellisme sartrien".
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Gray, Kevin. "Jean-Paul Sartre and neo-marxism." Master's thesis, Université Laval, 2005. http://hdl.handle.net/20.500.11794/43586.
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Between his first philosophical works and his last, Jean-Paul Sartre radically changed his philosophical outlook. The reasons for this change can be found in European history and Sartre's detailed study of twentieth-century protest movements. Between the end of the Second World War and the 1960s, French intellectuals began an intensive period of introspection, examining the complex relationship between History and social justice. Sartre and the group of intellectuals associated with him combined to fight against Stalinism while searching for a new theory of political action. This thesis discusses the abrupt termination of the ethical project that Sartre proposed to base on his original phenomenological examinations, and discusses his and Simone de Beauvoir's first attempts to construct an Existentialist ethic. Sartre changed from being an Existentialist to a Marxist to finally, late in life, abandoning Marxism in favour of a never well-defined philosophy. But in the Critique of Dialectical Reason, the last of his serious philosophical works, he responded to his ex-friends's critiques in the light of his study of Eastern European history, particularly, the Revolution in Hungary. (Abstract shortened by UMI.)
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Galster, Ingrid. "Le Théâtre de Jean-Paul Sartre devant ses premiers critiques. "Les Mouches" et "Huis clos /." Tübingen : Paris : G. Narr ; J.-M. Place, 1986. http://catalogue.bnf.fr/ark:/12148/cb36147597g.
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Chen, Qi. "Sartre en Chine : (1980-1990)." Bordeaux 3, 1994. http://www.theses.fr/1994BOR30020.
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Le but de notre these consiste a repondre a deux questions: la premiere, pourquoi y a t=il eu un "phenomene sartre" en chine dans le debut des annees 80 ?; et la seconde, comment sartre a-t-il ete recu en chine, notamment dans le domaine litteraire, par les chercheurs chinois tout au long des annees 80 ? elle comporte donc deux parties: la premiere tente d'eclairer l'arriere-plan historique de la societe chinoise au moment ou sartre a ete decouvert et a provoque immediatement un grand retentissement. Nous estimons que l'enthousiasme qu'eprouverent certains intellectuels et certains etudiants a l'egard de sartre et de l'existentialisme manifeste en effet une crise ideologique a la suite de la grande perturbation sociale provoquee par le revolution culturelle. L'oeuvre de sartre, de ce point de vue, a repondu a un besoin urgent de l'epoque, celui de l'humanisme et a contribue a l'evolution des mentalites. Les deuxieme partie est consacree a l'etude de la facon dont les chercheurs chinois percoivent l'oeuvre et la creation litteraire de sartre. Un probleme majeur a ete releve dans les etudes sartriennes: la predominance ideologique qui fait que le critere politique est omnipresent dans les etudes litteraires, ce qui rend souvent difficiles le debat et les discussions entre chercheurs et aboutit a simplifier abusivement l'interpretation de ses oeuvresThe aim of our thesis consists of the response to two questions: the first, why did there exist a "sartre phenomenon" in china in the early days of the 80s ?; and the second, how was sartre received in china, particularly in respect of literature, by chinese researchers throughout the 80s thus it is composed of two parts: the first attempts to clarify the historical background of chinese society when sartre was discovered and which gave rise immediately to great repercussions. We estimate that the enthusiasm for sartre and the existentialism of certain intellectuals and certain students strikes an ideological crisis after a heavy social perturbation provoked by the cultural revolution. From this point of view, sartre's works were geared to the urgent needs of that times which was humanism and contribud to the evolution of the mentality. The second party was used to study the comprehension of these chinese researchers to sartre's works and his literary creation. A major problem has been revealed in the study of sartre: the ideological superiority shows that the political standard is entangled in the literary study which usually makes debate and discussion between the researchers difficult. This then leads to excessive simplicity of the interpretation of his works
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Guigot, André. "L'ontologie politique de Jean-Paul Sartre." Paris 1, 1999. http://www.theses.fr/1999PA010704.
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Le but de ce travail est de proposer une introduction à la philosophie de l'histoire de Jean-Paul Sartre à partir d'une analyse précise de la critique de la raison dialectique. Aux impasses formelles des ouvrages de Sartre, à leur inachèvement correspondent précisément l'inachèvement revendique de l'histoire humaine et donc l'inachèvement ontologique des catégories mises en œuvre pour le penser. Ce triple inachèvement - la clôture - ferme la représentation de l'historicité sur l'irréductibilité et l'immanence de la rareté, négation intériorisée de l'homme par le besoin naturel historiquement déterminé. La première approche de Sartre concernant le rapport de l'homme au monde est la violence. L'homme socialise vit sa relation à la matière et aux autres sur le mode du besoin et du danger. L'enjeu de la réévaluation historique de la violence est de parvenir à intégrer l'inhumanité présente au cœur de l'action humaine a une authentique anthropologie historique. Cela conditionne le renouvellement sartrien de l'idée de rationalité qui s'exprime à travers sa lecture de la révolution française, ainsi que par son refus de toute naturalisation marxiste ou libérale de la violence. L'anti-juridisme sartrien n'est pas une conséquence extérieure au projet de l'ouvrage mais ce qui conditionne la nature conflictuelle et la représentation dialectique de la socialité. Si la critique du formalisme semble hériter de la critique marxiste du droit, l'analyse dialectique de la genèse du groupe place l'immanence, le tiers et le multiple comme facteurs déterminant le serment. Une comparaison de la raison juridique et de la raison dialectique en fait apparaitre les conditions et les limites. Enfin, la constitution d'un sens de l'histoire postule une épistème de la causalité négative et un statut particulier accorde à la causalité, à partir de laquelle la totalisation d'enveloppement prend toute son ampleur critique. Ainsi, les perspectives de l'anthropologie sartrienne dépassent le cadre d'une polémologie avec le marxisme, si l'on mesure la place qu'il convient d'accorder à l'entreprise de l'idiot de la famille : le prolongement herméneutique de la raison dialectique.
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Kim, Huilin. "Le langage dramatique de Jean-Paul Sartre." Clermont-Ferrand 2, 1988. http://www.theses.fr/1988CLF20011.
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Cette étude du langage dramatique de J. -P. Sartre est basée sur la double préoccupation. Si les oeuvres théatrales de Sartre témoignent de son assidue pratique de cet art, un abondant corpus d'entretiens affirme son souci d'établir une théorie dramatique qui le satisfasse. Or, l'importance et l'acuité du langage est remarquable dans le genre dramatique. Pour étudier tous les éléments théatraux, nous examinerons deux grandes questions. Les élements paraverbaux qui sont en dehors des paroles prononcées, comportent le décor, le geste, et la structure dramatique. Ensuite, pour les éléments verbaux, nous étudierons quelques rapports entre le langage et la vie, ainsi qu'entre le langage et sa fonction, et les différents registres du langage utilisés par Sartre. Cette recherche nous permet d'apprécier la vertu et la qualité du langage dramatique de SartreThis essay on "the dramatic language of J. -P. Sartre" is based on the twofold preoccupation. Whereas Sartre's plays bear witness with his assiduous practing on this art, a corpus of numerous conversations assert his aim to set up a theory of drama, that would satisfy him, when the importance and the sharpness of this specific language is outstanding in this drama genre. In order to examine all the component of the play, we will study the subject in the two differents parts. Out of the words said, paraverbal elements including scenary, gesture and drama's structure. Verbal elements including the relationship between language and life, and the between language and its function, the various level of language used by sartre. This essay permit us to appreciate both the quality and the virtue of the dramatic language of Jean-Paul Sartre
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Labidi, Najet. "La dramaturgie existentielle de jean-paul sartre." Toulouse 2, 1986. http://www.theses.fr/1986TOU20056.
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La dramaturgie existentielle est en rapport avec la vie de l'auteur dans differentes situations, la est sa definition du theatre "s'il est vrai que l'homme est libre dans une situation donnee et qu'il se choisit lui-meme dans et par cette situation, alors il faut montrer au theatre des situations simples et humaines et des libertes qui se choisissent dans ces situations". Il y eut pendant la seconde guerre une "situation" propice qui donna bariona, piece realisee dans un stalag allemand. Outre le message de resistance, elle traite des aspects sociaux universels. Cette piece est surtout l'eclosion d'une vocation theatrale et l'esquisse d'un itineraire de liberte. Les mouches, en pleine guerre se veulent appel a "extirper du remords" introduit par l'occupant nazi et le gouvernement de vichy. Oreste, heros, veut conquerir sa liberte, camouflee sous de bonnes intentions patriotiques. Refusant le pouvoir, oreste correspond a l'intellectuel individualiste et anarchiste qu'etait sartre. Les mains sales, amorcent une amelioriation, le heros, hugo, concoit la lutte pour la liberte comme une entreprise collective et s'engage au parti communiste. Intellectuel profondement idealiste, il echoue. Le diable et le bon dieu se veut la suite, le protagoniste cherche l'"absolu" dans le "mal", puis dans le "bien", les deux entreprises echouent. La fin de la piece amorce une nette progression du heros (et de l'auteur) vers la realite. Goetz se ralliant aux paysans adopte la morale de la praxis et oublie son utopie. L'adhesion a la realite evolue en interet pour l'histoire, presentee dans les sequestres d'altona comme transcendance, tragedie. Enfin, l'itineraire personnel de sartre n'est jamais expressionnisme, l'auteur a toujours essaye de s'objectiver dans une situation en la depassant vers une realite universelleThe existential dramaturgy is in heebing with the author's life in various situations, there is his definition of theatre "if it is true a man is free in a given situation and that he chooses himself in and by this situation, then easy and human situations and freedoms that are choosen in these situations must be shown in theatre plays". During the second world war there was a favorable "situation" wich gave bariona which was realised in a german stalag. Beyond the resistance message, it treats of social and universal aspects. This play is above all the birth of a theatrical vocation and the outline of a path to freedom. Les mouches in the middle of the war wants to be a call for "remorse extirpation" remorse driven in by occupying nazi and vichy government. Oreste, the hero, wants to win his freedom by hiding it under good patriotic intentions. Refusing power, oreste corresponds to the individualistic and anarchist intellectual sartre was. Les mains sales starts an inprovement, the hero, hugo, thinks the struggle for fredom as a collective entreprise and engages in communist party. Being a deeply idealistic intellectual, he fails. Le diable et le bon dieu wants to be the following. The protagonist looks for "absolute" in "evil" and "good" but both of the two entreprises fail. The end of the play shows a clear progression of the hero (and of the author himself) towards reality. Goetz joining the peasants adopts praxis morality and forgets utopian. The author's adhesion to reality turns into interest for history, as shown in les sequestres d'altona as transcendence, tragedy. At last, sartre's personnal path is never expressionism. The author has always tried to objectify himself in a precise situation by going beyond it to universal reality
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Gourgaud, Nicole. ""Bariona" de Jean-Paul Sartre édition critique avec introduction et commentaires." Lille 3 : ANRT, 1985. http://catalogue.bnf.fr/ark:/12148/cb375947855.
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Abdellaoui, Amor. "Altérité et corporéité dans l'oeuvre de Jean-Paul Sartre." Nice, 2008. http://www.theses.fr/2008NICE2025.
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Il s’agit dans ce travail d’une étude de deux thèmes majeurs de l’œuvre sartrienne : l’altérité et la corporéité. La première partie est consacrée à la réfutation sartrienne du solipsisme dans La transcendance de l’égo et L’être et le néant et à la critique que fait Sartre du Mitsein heideggérien et de la notion husserlienne d'intersubjectivité. Dans la deuxième partie nous avons entrepris de montrer que la notion d'altérité fait son apparition dès les années de jeunesse de Sartre dans ses nouvelles et ses romans qui témoignent de son intérêt pour l’individualisme et la théorie de « l’homme seul ». Puis nous avons mis en évidence le grand tournant de sa pensée en 1943 avec ses analyses ontologiques de la notion du regard et de l’être-pour-autrui qui débouchent sur la mise en évidence d’une dimension négative et de la lutte des consciences. Notre troisième partie traite de la corporéité et des conduites concrètes envers autrui dans le cadre de son ontologie phénoménologique. Il s’agit dans cette partie d'analyser les trois dimensions ontologiques de la corporéité : le corps-pour-soi, le corps-pour-autrui et le corps-aliéné. Dans notre dernière partie nous avons suivi l’évolution de la pensée sartrienne depuis le début de la seconde guerre mondiale qui se caractérise par l’apparition de la notion de l’inter-subjectivité et de la morale de la solidarité dans sa conférence de 1945 et dans ses Cahiers pour une moraleThis thesis is the study of the two major topics of Sartre's work: otherness and corporeity. The first part is devoted to Sartre’s refutation of solipsism in The Transcendence of the ego and Being and Nothingness and to his critique of Heidegger's notion of Mitsein and Huserl's notion of intersubjectivity. In the second part we have tried to show that the notion of otherness appears already in the young Sartre, in his short stories and novels which are the proof of his interest for individualism and the theory of “the man alone”. Afterwards we have brought to light the major turn of his thought in 1943 with his ontological analyses of the notion of the look and being-for-others which lead to the description of a negative dimension and fight between consciousnesses. The third part deals with the notion of corporeity and concrete behaviours towards others in his phenomenological ontology. The question in this part is to analyse the three ontological dimensions of corporeity: body-for-oneself, body-for-others and alienated body. In our last part we have followed the evolution of Sartre's thought since the beginning of the Second World War which is characterised by the appearance of the notion of inter-subjectivity and morals of solidarity in his 1945 lecture and his Notebooks on morals
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Vassallo, Sara. "Imaginaire et biographie dans l'oeuvre de Jean Paul Sartre." Aix-Marseille 1, 1996. http://www.theses.fr/1996AIX10083.
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Le but de cette these est de degager de l'ensemble du corpus sartrien (biographies, essais philosophiques et critiques, romans) un sujet textuel qui pense son propre rapport a l'ecriture. Cette demarche, qui problematise l'idee d'un sujet empirique, permet de reperer un sujet qui "s'arrache" a la nature, se separe de la vie (role preponderant de l'imaginaire sartrien), remplace la "chair" par un "style", la mort externe par une mort "interne" ou "fausse mort". Ce sujet dont le projet existentiel est defini par j. P sartre comme "desir d'etre", est le meme sujet des biographies et des mots. Le verbe etre depasse ainsi le sens qui lui est assigne par son opposition au terme d'"existence" et devient un signifiant qui se lie selon les contextes au fantasme d'une totalite non brisee, a la beaute, a l'annulation symbolique de la difference sexuelle, enfin a un "epaississement du langage" reussi par l'ecriture. Le sujet textuel qui se degage de ce parcours n'efface pas le contenu de l'ethique sartrienne, laquelle en sort au contraire renforcee. La "conversion" de j. P. Sartre nait elle-meme en effet des impasses du desir d'etre et ne saurait s'articuler dans le corpus independamment d'une tension incessante vers l'absolu de l'acte, que le sujet ne saurait accomplir mais seulement accepter comme brise par l'alteriteThe aim of this study is to elucidate, through the multifarious works of j. P. Sartre - biographies, philosophical or critical essays, novels - a "textual subject" which is thinking its own relation to the act of writing. By this approach, which calls in question the idea of an empirical self, we can point out a subject which breaks itself out from nature and life (as it is the mainfunction of the sartrian "imaginary), replaces the "flesh" by a "style", and actual death by an "inward death" or "false death". That subject, the existential project of which j. P. Sartre describes as a "desire of being", is the very subject of the biographies and of les mots. So, the verb "to be", beyond the sense it accepts as opposed to the notion of "existence", becomes a special significant linked, according to the contexts, with the phantasm of unbroken totality, with the beautiful, with the symbolic abolishing of sexual difference, with a new consistency ("thickening") of language, materialized by writing. The "textual subject" which becomes patent throughout this process does not obliterate the contents of j. P. Sartre's ethics, which in the contrary comes up more strength. For the "conversion" according to j. P. Sartre, rises from the dead-lock of the desire of being, and cannot be connected with the corpus independently of an unremitting attempt to the absolute act, which the subject cannot effect, but only admit as being broken by alterity
Books on the topic "Sartre, Jean-Paul, 1905-1980 Influence"
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1967-, Daigle Christine, and Golomb Jacob, eds. Beauvoir and Sartre: The riddle of influence. Bloomington: Indiana University Press, 2009.
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Scriven, Michael. Sartre and the media. New York: St. Martin's Press, 1993.
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Leon, McBride William, ed. Sartre's French contemporaries and enduring influences. New York, USA: Garland, 1997.
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Existentialism and contemporary cinema: A Sartrean perspective. New York: Berghahn Books, 2011.
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Jean-Paul Sartre. New York, USA: St. Martin's Press, 1992.
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Sartre, Jean Paul. Jean-Paul Sartre. London: Taylor & Francis Group Plc, 2004.
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Understanding Jean-Paul Sartre. Columbia, S.C: University of South Carolina Press, 1990.
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Perry, Anderson. Conversations with Jean-Paul Sartre. London, United Kingdom: Seagull Books, 2006.
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Sartre. Paris: Belles lettres, 2008.
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Cohen-Solal, Annie. Jean-Paul Sartre. Paris: Presses universitaires de France, 2005.
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Cabestan, Philippe. "Jean-Paul Sartre (1905–1980)." In Handbook of Phenomenological Aesthetics, 299–301. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-90-481-2471-8_59.
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Howard, Alex. "Jean-Paul Sartre (1905–1980)." In Philosophy for Counselling and Psychotherapy, 341–55. London: Macmillan Education UK, 2000. http://dx.doi.org/10.1007/978-1-137-04644-4_32.
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Spiegelberg, Herbert. "The Phenomenology of Jean-Paul Sartre (1905–1980)." In Phaenomenologica, 470–536. Dordrecht: Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-009-7491-3_12.
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"Jean-Paul Sartre 1905–1980." In The Routledge Dictionary of Twentieth-Century Political Thinkers, 298–321. Routledge, 2002. http://dx.doi.org/10.4324/9780203209462-15.
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Mairet, Philip. "Jean-Paul Sartre (1905–1980)." In European Existentialism, 388–419. Routledge, 2018. http://dx.doi.org/10.4324/9781351311168-14.
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"SARTRE, JEAN-PAUL (1905–1980)." In Cultural Theory: The Key Thinkers, 206–8. Routledge, 2005. http://dx.doi.org/10.4324/9780203996423-77.
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Currie, Mark. "Jean-Paul Sartre (1905-1980), Albert Camus (1913-1960) and Existentialism." In Edinburgh Encyclopaedia of Modern Criticism and Theory, 213–18. Edinburgh University Press, 2022. http://dx.doi.org/10.1515/9780748672554-027.
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Currie, Mark. "Jean-Paul Sartre (1905-1980), Albert Camus (1913-1960) and Existentialism." In Introducing Literary Theories, 213–18. Edinburgh University Press, 2019. http://dx.doi.org/10.1515/9781474473637-027.
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Currie, Mark. "26. Jean-Paul Sartre (1905-1980), Albert Camus (1913-1960) and Existentialism." In Modern European Criticism and Theory, 211–16. Edinburgh University Press, 2006. http://dx.doi.org/10.1515/9780748626793-027.
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