Sartre, Camus, Malraux and Simone de Beauvoir ( who is also famous as one of the forerunners of Feminist writing ) are often called " existentialist writers ", a reference to Sartre's philosophy of Existentialism ( although Camus refused the title " existentialist ").

Sartre and his lifelong companion, de Beauvoir, existed, in her words, where " the world about us was a mere backdrop against which our private lives were played out " ( de Beauvoir 1958: 339 ).

" On the face of it, this looks deeply misanthropic, but actually Sartre was making an observation about the tendency of human beings to lack self-knowledge.

In 1950 he published the autobiographical Rude Assignment, in 1951 a collection of allegorical short stories about life in " the capital of a dying empire ," entitled " Rotting Hill ," and in 1952 a book of essays on writers such as George Orwell, Jean-Paul Sartre and André Malraux, entitled " The Writer and the Absolute.

Sartre states that many relationships are created by people's attraction not to another person, but rather how that person makes them feel about themselves by how they look at them.

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.

In 1946 Jean-Paul Sartre wrote this about existentialism.

In order to support his family, he continued to work as a book reviewer for the Journal des débats from 1941 to 1944, writing for instance about such figures as Sartre and Camus, Bataille and Michaux, Mallarmé and Duras for a putatively Pétainist readership.

( Similarly, French existentialist Jean-Paul Sartre titled a play about three damned sinners, Huis Clos, translated into English as " No Exit ".

" Sartre gives the reader an insightful account about how a man's nature changes with the objects of his possession, but the object itself is unable to change the internal man, as seen in the conclusion.

Sophie learns about medieval philosophy while being lectured by Alberto, dressed as a monk, in an ancient church, and she learns about Sartre and Simone de Beauvoir in a French café.

After his military service, and now with two children, José Manuel and Helena ( born in 1954 ), Zeca finished his studies with an 11 ( out of 20 ) for a thesis about Jean-Paul Sartre.

Jean-Paul Sartre and Simone de Beauvoir developed ideas about bad faith into existentialism

Jean-Paul Sartre and Simone de Beauvoir developed ideas about bad faith into existentialism, using the concepts of bad faith and " authenticity " in the ethics of belief.

The meditations on the contrast between Being and Doing that the Bishop articulates in the first scene recall the " two irreducible systems of values " that Jean-Paul Sartre suggested in Saint Genet ( 1952 ) Genet " uses simultaneously to think about the world.

Hazel Rowley also discusses it at length in her book about the relationship between Simone de Beauvoir and Jean-Paul Sartre.

The two argue about existentialism: the position that murder can be vindicated as an expedient in overthrowing tyranny ( Sartre ) versus the stance that there are no ends that justify unjust means ( Camus ).

Cole watches as a truck drives past, with a green, alien-like container on board with unknown contents inside and walks away from the site, not knowing what is going to happen to him next and saying that Jean-Paul Sartre was only half-right about " Hell is other people.

Works done earlier in the same genre include that of Jean Paul Sartre who wrote about small acts of anti-Semitism, and Chester Pierce, MD who wrote about “ micro-aggressions ” as acts of racism.

What Sartre calls a situation in a theatrical play is what breaks the spectator's passivity towards the spectacle.

Thus, Sartre rejects what he calls " deterministic excuses " and claims that people must take responsibility for their behavior.

In his much gloomier account in Being and Nothingness, man is a creature haunted by a vision of " completion ," what Sartre calls the ens causa sui, which religions identify as God.

It is also essential for an existent to understand that negation allows the self to enter what Sartre calls the " great human stream ".

" 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.

Sartre may have used the term " dialectical monism " to when inferring what he saw as absurd in the dogma of a Marxist-Leninist non-dualistic interpretation of the dialectic, in which any oppositional view point was claimed to be non-dialectical rather than part of the dialectic itself.

Mattey elaborates further on the positive, redeeming aspect of the seemingly bleak, frustrating themes of existentialism that are so apparent in Nausea: " Sartre considered the subjectivity of the starting-point for what a human is as a key thesis of existentialism.

The point of the poems is " to capture the beauty of life in the modern city ," using what Jean-Paul Sartre has labeled as being his existential outlook on his surroundings.

Thus, as Sartre often repeated, " Human reality is what it is not, and it is not what it is.

As Sartre writes in his work Existentialism is a Humanism: "... man first of all exists, encounters himself, surges up in the world – and defines himself afterwards.

Many of the literary works of Søren Kierkegaard, Franz Kafka, Fyodor Dostoyevsky, Jean-Paul Sartre, and Albert Camus contain descriptions of people who encounter the absurdity of the world.

" Sartre would also compliment Guevara by professing that " he lived his words, spoke his own actions and his story and the story of the world ran parallel.

Literature, Sartre concluded, functioned ultimately as a bourgeois substitute for real commitment in the world.

Sartre also made use of such a dialectic in Being and Nothingness, when describing how the world is altered at the appearance of another person, how the world now appears to orient itself around this other person.

Existentialist philosopher Jean-Paul Sartre called the belief that there is something intrinsically good in itself, which is inherent in the world as absolute value and is discoverable by people, the “ spirit of seriousness ’’, which he argued leads to bad faith.

" Barrett says that, in other literary works and in his literary criticism, Sartre feels the pull of ideas too strongly to respond to poetry, " which is precisely that form of human expression in which the poet — and the reader who would enter the poet's world — must let Being be, to use Heidegger's phrase and not attempt to coerce it by the will to action or the will to intellectualization.

Following Husserl, Sartre views absurdity as a quality of all existing objects ( and of the material world collectively ), independent of any stance humans might take with respect to them.

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.

And so Sartre parted company with Husserl over the latter's belief in a transcendent ego, which Sartre believed instead was neither formally nor materially in consciousness, but outside it: in the world.

In Being and Nothingness, Sartre utilizes transcendence to describe the relation of the self to the object oriented world, as well as our concrete relations with others.

Sartre ( 1905 – 80 ) contributed many other strands of existential exploration, particularly in terms of emotions, imagination, and the person's insertion into a social and political world.

For Sartre, to claim that one amongst many conscious possibilities takes undeniable precedence ( for instance, " I cannot risk my life, because I must support my family ") is to assume the role of an object in the world, not a free agent, but merely at the mercy of circumstance ( a being-in-itself that is only its own facticity, i. e., it " is " inside itself, and acts there as a limitation ).

Since for Sartre consciousness also entails a consciousness of our separation from the world, and hence freedom, we are also always aware of this.