The symbolic initiation of this new phase in Sartre ’ s work is packaged in the introduction he wrote for a new journal, Les Temps Modernes, in October 1945.

Following the Liberation the PCF were infuriated by Sartre's philosophy, which appeared to lure young French men and women away from the ideology of communism and into Sartre ’ s own existentialism ( Scriven 1999: 13 ).

* L ’ image de la femme dans le théâtre de Jean-Paul Sartre – Jean-Paul Sartre: sexiste?

For many critics and theorists, the most engaging aspects of Gombrowicz ’ s work are the connections with European thought in the second half of the 20th century, which links him with the intellectual heritage of Michel Foucault, Roland Barthes, Gilles Deleuze, Jacques Lacan, and Jean-Paul Sartre.

" In his review of five new BC books, Brown concludes that, comparatively, “ Lent has probably come closest of all these authors to what Charles Lillard [...] called ‘ a coming-to-terms with the landscape ’— of B. C., or anywhere else .” Dallas Harrison ’ s observations are similar, though high praise of Lent ’ s descriptive power is forthcoming in Harrison ’ s summary of Jane ’ s narrative as “ a crisis of selfhood in London worthy of Antoine Roquentin in Jean-Paul Sartre ’ s Nausea ” ( 113 ).

As with Sartre ’ s idea of “ mirrors ” (“ Hell is other people !”), Jaspers writes of the self as “ reflection in someone else ’ s authentic self .” Unless we know what others think and expect of us, we cannot decide who we are or want to be.

In spite of never quite reaching the peak with his acting career, he did triumph in the theatre in 1959 with his performance in Jean-Paul Sartre ’ s play Les Séquestrés d ' Altona.

A life ’ s project to be in love may result in bad faith ; love is an example of bad faith given by both Simone de Beauvoir and Jean Paul Sartre ( who were in love with each other ).

After Jean-Paul Sartre ’ s analysis of the concepts of self deception and bad faith, bad faith has been examined in specialized fields as it pertains to self deception as two semi-independently acting minds within one mind, with one deceiving the other.

In Sartre ’ s words, “ the spirit of seriousness has two characteristics: it considers values as transcendent ‘' givens ’’, independent of human subjectivity, and it transfers the quality of ‘ desirable ’ from the ontological structure of things to their simple material constitution .”

A life ’ s project to be in love may result in bad faith ; love is an example of bad faith given by both Simone de Beauvoir and Jean-Paul Sartre ( who were in love with each other ).

Another of Sartre ’ s examples involves a young woman on a first date.

Unlike in Aeschylus ’ The Libation Bearers, where revenge is one of the main themes throughout the play, Sartre ’ s Orestes does not kill Aegisthus and Clytemnestra for vengeance or because it was his destiny, instead it is for the sake of the people of Argos, so that they may be freed from their enslavement.

Sartre ’ s representation of the Furies differs from that of Aeschylus in that, instead of attempting to avenge the crimes committed, they try to evoke guilt from those who committed them.

The term (" anti-roman " in French ) was brought into modern literary discourse by the French philosopher and critic Jean-Paul Sartre in his introduction to Nathalie Sarraute's 1948 work Portrait d ’ un inconnu ( Portrait of a Man Unknown ).

* 2005: Jean-Paul Sartre et le désir d ’ être

In the deconstruction procedure, one of the main concerns of Derrida is not to collapse in Hegel ´ s dialectic where these oppositions would be reduced to contradictions in a dialectic whose telos would, necessarily, be to resolve it into a synthesis, The presence of Hegelianism was enormous in the intellectual life of France during the second half of the 20th century with the influence of Kojève and Hyppolite, but also with the impact of dialectics based on contradiction developed by Marxists, and including the existentialism from Sartre, etc.

In the Critique Sartre set out to give Marxism a more vigorous intellectual defense than it had received until then ; he ended by concluding that Marx's notion of " class " as an objective entity was fallacious.

* Jean-Paul Sartre – Critique de la raison dialectique ( Critique of Dialectical Reason )

Critique of Dialectical Reason () is a 1960 book by Jean-Paul Sartre that further develops the Existentialist Marxism Sartre first expounded in his 1957 essay Search for a Method.

Critique of Dialectical Reason and Search for a Method were written as a common manuscript, with Sartre intending the former to logically precede the latter.

Sartre conceded that he had " learned History " from Merleau-Ponty, and that the Critique of Dialectical Reason was the testimony to this.

A controversial introduction to the text by Jean-Paul Sartre presents the thesis as an advocacy of violence ( which Sartre had also examined in his voluminous Critique of Dialectical Reason ).

Sartre, in his work on the phenomenology of social dynamics, Critique of Dialectical Reason, written in the late 1950s, called microsociology the only valid theory of human relations.

Introduction to Critique of Dialectical Reason, I. Marxism & Existentialism, Jean-Paul Sartre 1960

Sartre portrayed his own pre-war situation in the character Mathieu, chief protagonist in The Age of Reason, which was completed during Sartre's first year as a soldier in the Second World War.

* Jean-Paul Sartre – The Age of Reason

* The Age of Reason ( Sartre )

* The Age of Reason ( Sartre ), 1945 novel by Jean-Paul Sartre

The Age of Reason () is a 1945 novel by Jean Paul Sartre.

In calling his work Being and Nothingness an " essay in phenomenological ontology " Jean-Paul Sartre follows Heidegger in defining the human essence as ambiguous, or relating fundamentally to such ambiguity.

Sartre, popularly understood as misreading Heidegger ( an understanding supported by Heidegger's essay " Letter on Humanism " which responds to Sartre's famous address, " Existentialism is a Humanism "), employs modes of being in an attempt to ground his concept of freedom ontologically by distinguishing between being-in-itself and being-for-itself.

As a teenager in the 1920s, Sartre became attracted to philosophy upon reading Henri Bergson's essay Time and Free Will: An Essay on the Immediate Data of Consciousness.

It was during this period of confinement that Sartre read Heidegger's Being and Time, later to become a major influence on his own essay on phenomenological ontology.

* The World According to Sartre essay by Roger Kimball

In his essay, Sartre asserts that the key defining concept of existentialism is that the existence of a person predetermines his or her essence.

Sartre's essay is clearly influenced by Heidegger though Sartre was profoundly skeptical of any measure by which humanity could achieve a kind of personal state of fulfillment comparable to the hypothetical Heideggerian re-encounter with Being.

* Being and nothingness: an essay in phenomenological ontology, By Jean-Paul Sartre, Citadel Press, 2001

There are also echoes of existential themes in the novel, as Sartre argued in his famous essay on Faulkner.

In an often cited 1936 essay, Sartre referred to Dos Passos as " the greatest writer of our time.

In 1948, Jean-Paul Sartre analyzed the négritude movement in an essay called " Orphée Noir " ( Black Orpheus ) which served as the introduction to a volume of francophone poetry called Anthologie de la nouvelle poésie nègre et malgache, compiled by Léopold Senghor.

In this essay, Sartre characterizes négritude as the polar opposite of colonial racism in a Hegelian dialectic and with it he helped to introduce Négritude issues to French intellectuals.

As a means of comparison, the French existentialist philosopher and political activist Jean Paul Sartre ( d. 1980 ), is quoted as beginning his essay entitled The Republic of Silence in a provocative manner, by saying that, " We were never more free than under the German occupation.

In 1937, just as Sartre was finishing Nausea and getting it to press, he wrote an essay, The Transcendence of the Ego.

However, the new idea in this essay was that Sartre now differed in also believing that the person's ego itself is also " in the world ," an object of consciousness to be discovered, rather than the totally known subject of consciousness.

* Sartre, Nausea Thomas Sheehan's very comprehensive teaching notes from Stanford University – including chronologies, Sartre's own summary of the novel, selections from Heidegger and from Sartre's early essay Intentionality.

Sartre wrote his essay " Saint Genet ", influenced by this work, in 1952.

: The first issue featured an essay by Jean-Paul Sartre and an interview with the great New Orleans jazz drummer Baby Dodds.