According to Derrida, Sartre's interpretation of Dasein and other key Heideggerian concerns is overly psychologistic, anthropocentric, and misses the historicality central to Dasein in Being and Time.

The war opened Sartre's eyes to a political reality he had not yet understood until forced into continual engagement with it: " the world itself destroyed Sartre's illusions about isolated self-determining individuals and made clear his own personal stake in the events of the time " ( Aronson 1980: 108 ).

According to Kołakowski, neither Sartre's view that freedom must be safeguarded in revolutionary organization nor his view that there will be perfect freedom when Communism has abolished shortages is new in a Marxist context, and Sartre fails to explain how either could have been brought about.

Unemployed, living in deprived conditions, lacking human contact, being trapped in fantasies about the 18th century secret agent he is writing the book about, shows Sartre's oeuvre as a follow-up of Dostoevsky's Crime and Punishment and Rilke's The Notebooks of Malte Laurids Brigge in search of the precise description of schizophrenia.

* The Visual Nausea Bogdan Radenkovic's photography essay about Sartre's La Nausée

" Heidegger's largest issue with Sartre's existential humanism is that, while it does make a humanistic ' move ' in privileging existence over essence, " the reversal of a metaphysical statement remains a metaphysical statement.

His involvement in the latter journal ended after a published debate during 1952-4 over Sartre's article The Communists and Peace.

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.

Sartre's introduction to his philosophy is his work Existentialism is a Humanism ( 1946 ), originally presented as a lecture.

The book is an ironic counterblast to Marcel Proust, whose reputation had unexpectedly eclipsed that of André Gide ( who had provided the model of littérature engagée for Sartre's generation ).

Sartre's main idea is that people, as humans, are " condemned to be free ".

In Sartre's opinion, the " traditional bourgeois literary forms remain innately superior ", but there is " a recognition that the new technological ' mass media ' forms must be embraced " if Sartre's ethical and political goals as an authentic, committed intellectual are to be achieved: the demystification of bourgeois political practices and the raising of the consciousness, both political and cultural, of the working class.

Some philosophers argue that Sartre's thought is contradictory.

Philosophers Richard Wollheim and Thomas Baldwin have argued that Sartre's attempt to show that Sigmund Freud's theory of the unconscious is mistaken is based on a misinterpretation of Freud.

The influence of Heidegger on Sartre's Being and Nothingness is marked, but Heidegger felt that Sartre had misread his work, as he argued in later texts such as the " Letter on ' Humanism '.

" Letter on ' Humanism '" is often seen as a direct response to Sartre's 1945 lecture " Existentialism is a Humanism.

Philosopher Thomas Baldwin argues that Sartre's argument is based on a misunderstanding of Freud.

Another example of mistaken misanthropy is Jean-Paul Sartre's quote " Hell is other people.

A prime example of the European tradition is Jean-Paul Sartre's Critique of Dialectical Reason, which is very different from the works of Popper, whose philosophy was for a time highly influential in the UK where he resided ( see below ).

The land of Illyria is the setting for William Shakespeare's Twelfth Night, Jean-Paul Sartre's Les Mains Sales and in Lloyd Alexander's The Illyrian Adventure.

For this particular interpretation of the play, it is assumed that the action takes place in Hell ( perhaps in reference to Jean-Paul Sartre's famous assertion, ' Hell is — other people ' though T. S. Eliot ’ s rebuttal, “ Hell is oneself ,” is probably more accurate.

Existentialism was coined by Jean-Paul Sartre's statement that for human beings " existence precedes essence.

" In as much as " essence " is a cornerstone of all metaphysical philosophy and the grounding of Rationalism, Sartre's statement was a repudiation of the philosophical system that had come before him ( and, in particular, that of Husserl, Hegel, and Heidegger ).

Sartre essentially characterizes this as " the faith of bad faith " which is and should not be, in Sartre's opinion, at the heart of one's existence.

Jean-Paul Sartre's more materialist and skeptical existentialism furthered this existentialist tenet by flatly refuting any metaphysical essence, any soul, and arguing instead that there is merely existence, with attributes as essence.

Over time, his disgust towards existence forces him into near-insanity, self-hatred ; he embodies Sartre's theories of existential angst, and he searches anxiously for meaning in all the things that had filled and fulfilled his life up to that point.

The critic William V. Spanos has used Sartre's novel as an example of " negative capability ," a presentation of the uncertainty and dread of human existence, so strong that the imagination cannot comprehend it.

The Age of Reason is concerned with Sartre's conception of freedom as the ultimate aim of human existence.

Jake Horner takes Jean-Paul Sartre's famous existentialist line, " Existence precedes essence ", saying " existence not only precedes essence: in the case of human beings it rather defies essence.

This is meaning of " existence precedes essence " in Sartre's existentialism ..

In Sartre's opinion, consciousness does not make sense by itself: It arises by the awareness of objects.

From an Orthodox Marxist perspective, the former is simple ignorance and or purposeful obfuscation of works such as Sartre's Critique of Dialectical Reason and a broader literature which does in fact supply such specifications.

" She sees this as the only similarity, however, since Sartre's interests are not primarily epistemological or metaphysical and he is more indebted to Hegel than to Kant.

The trilogy was to be followed by a fourth novel, La dernière chance ( i. e. The Last Chance ); however, Sartre would never finish it: two chapters were published in 1949 in Sartre's magazine Les Temps modernes under the title Drôle d ' amitié.

Sartre's physical condition deteriorated, partially because of the merciless pace of work ( and using drugs for this reason, i. e., amphetamine ) he put himself through during the writing of the Critique and a massive analytical biography of Gustave Flaubert ( The Family Idiot ), both of which remained unfinished.

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 ).

In Letter on Humanism, Heidegger criticized Sartre's existentialism:

Additionally, Sartre's philosophy of existentialism is opposed to a certain kind of rationalistic humanism.

Our Lady of the Flowers made Genet, in Sartre's mind at least, a poster child of existentialism and most especially an embodiment of that philosophy's views on freedom.

In their book discussing existentialism in Buffy, Richardson and Rabb argue that this episode and the next ( intended or not ) explore the impact of Sartre's Look-the outside view that causes a person to redefine themselves from the perspective of the Other.

In their book discussing existentialism in Buffy, Richardson and Rabb argue that this episode and the previous ( intended or not ) explore the impact of Sartre's Look-the outside view that causes a person to redefine themselves from the perspective of the Other.