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Add Peoples on Zatre name. Need any help or having any feedback? Please Inform Us. Delivered by FeedBurner. The first period of Sartre's career, defined in large part by Being and Nothingness , gave way to a second period—when the world was perceived as split into communist and capitalist blocs—of highly publicized political involvement.
He embraced Marxism but did not join the Communist Party. For a time in the late s, Sartre described French nationalism as "provincial" and in a essay called for a "United States of Europe".
If we want French civilization to survive, it must be fitted into the framework of a great European civilization. I have said that civilization is the reflection on a shared situation.
About the Korean War, Sartre wrote: "I have no doubt that the South Korean feudalists and the American imperialists have promoted this war. But I do not doubt either that it was begun by the North Koreans".
As we were neither members of the [Communist] party nor its avowed sympathizers, it was not our duty to write about Soviet labor camps; we were free to remain aloof from the quarrel over the nature of this system, provided that no events of sociological significance had occurred.
Sartre held that the Soviet Union was a "revolutionary" state working for the betterment of humanity and could be criticized only for failing to live up to its own ideals, but that critics had to take in mind that the Soviet state needed to defend itself against a hostile world; by contrast Sartre held that the failures of "bourgeois" states were due to their innate shortcomings.
Sartre believed at this time in the moral superiority of the Eastern Bloc in spite of its human rights violations, arguing that this belief was necessary "to keep hope alive"  and opposed any criticism of Soviet Union  to the extent that Maurice Merleau-Ponty called him an "ultra-Bolshevik".
In , Sartre visited the Soviet Union, which he stated he found a "complete freedom of criticism" while condemning the United States for sinking into "prefascism".
On one hand, Sartre saw in Hungary a true reunification between intellectuals and workers  only to criticize it for "losing socialist base".
In after the death of Stalin, Sartre attacked Khrushchev's "Secret Speech" which condemned the Stalinist repressions and purges.
Sartre argued that "the masses were not ready to receive the truth". In he argued that "revolutionary authority always needs to get rid of some people that threaten it, and their death is the only way".
As an anti-colonialist, Sartre took a prominent role in the struggle against French rule in Algeria, and the use of torture and concentration camps by the French in Algeria.
He became an eminent supporter of the FLN in the Algerian War and was one of the signatories of the Manifeste des He opposed U. His work after Stalin's death, the Critique de la raison dialectique Critique of Dialectical Reason , appeared in a second volume appearing posthumously.
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.
Sartre's emphasis on the humanist values in the early works of Marx led to a dispute with a leading leftist intellectual in France in the s, Louis Althusser , who claimed that the ideas of the young Marx were decisively superseded by the "scientific" system of the later Marx.
In the late s, Sartre began to argue that the European working classes were too apolitical to carry out the revolution predicated by Marx, and influenced by Frantz Fanon stated to argue it was the impoverished masses of the Third World, the "real damned of the earth", who would carry out the revolution.
After Guevara's death, Sartre would declare him to be "not only an intellectual but also the most complete human being of our age"  and the "era's most perfect man".
During a collective hunger strike in , Sartre visited Red Army Faction member Andreas Baader in Stammheim Prison and criticized the harsh conditions of imprisonment.
Towards the end of his life, Sartre began to describe himself as a "special kind" of anarchist. In Sartre renounced literature in a witty and sardonic account of the first ten years of his life, Les Mots The Words.
Literature, Sartre concluded, functioned ultimately as a bourgeois substitute for real commitment in the world. He was the first Nobel laureate to voluntarily decline the prize,  and remains one of only two laureates to do so.
He said he did not wish to be "transformed" by such an award, and did not want to take sides in an East vs. West cultural struggle by accepting an award from a prominent Western cultural institution.
Though his name was then a household word as was "existentialism" during the tumultuous s , Sartre remained a simple man with few possessions, actively committed to causes until the end of his life, such as the May strikes in Paris during the summer of during which he was arrested for civil disobedience.
President Charles de Gaulle intervened and pardoned him, commenting that "you don't arrest Voltaire ". I would like [people] to remember Nausea , [my plays] No Exit and The Devil and the Good Lord , and then my two philosophical works, more particularly the second one, Critique of Dialectical Reason.
Then my essay on Genet , Saint Genet. If these are remembered, that would be quite an achievement, and I don't ask for more.
As a man, if a certain Jean-Paul Sartre is remembered, I would like people to remember the milieu or historical situation in which I lived, Sartre's physical condition deteriorated, partially because of the merciless pace of work and the use of 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.
He suffered from hypertension,  and became almost completely blind in Sartre was a notorious chain smoker , which could also have contributed to the deterioration of his health.
Sartre died on 15 April in Paris from edema of the lung. At his funeral on Saturday, 19 April, 50, Parisians descended onto boulevard du Montparnasse to accompany Sartre's cortege.
Sartre was initially buried in a temporary grave to the left of the cemetery gate. Sartre's primary idea is that people, as humans, are "condemned to be free".
Sartre says that if one considered a paper cutter, one would assume that the creator would have had a plan for it: an essence. Sartre said that human beings have no essence before their existence because there is no Creator.
Thus: "existence precedes essence". Sartre maintained that the concepts of authenticity and individuality have to be earned but not learned.
We need to experience "death consciousness" so as to wake up ourselves as to what is really important; the authentic in our lives which is life experience, not knowledge.
Taking a page from the German phenomenological movement, he believed that our ideas are the product of experiences of real-life situations, and that novels and plays can well describe such fundamental experiences, having equal value to discursive essays for the elaboration of philosophical theories such as existentialism.
With such purpose, this novel concerns a dejected researcher Roquentin in a town similar to Le Havre who becomes starkly conscious of the fact that inanimate objects and situations remain absolutely indifferent to his existence.
As such, they show themselves to be resistant to whatever significance human consciousness might perceive in them. He also took inspiration from phenomenologist epistemology, explained by Franz Adler in this way: "Man chooses and makes himself by acting.
Any action implies the judgment that he is right under the circumstances not only for the actor, but also for everybody else in similar circumstances.
This indifference of "things in themselves" closely linked with the later notion of "being-in-itself" in his Being and Nothingness has the effect of highlighting all the more the freedom Roquentin has to perceive and act in the world; everywhere he looks, he finds situations imbued with meanings which bear the stamp of his existence.
Hence the "nausea" referred to in the title of the book; all that he encounters in his everyday life is suffused with a pervasive, even horrible, taste—specifically, his freedom.
The book takes the term from Friedrich Nietzsche 's Thus Spoke Zarathustra , where it is used in the context of the often nauseating quality of existence.
No matter how much Roquentin longs for something else or something different, he cannot get away from this harrowing evidence of his engagement with the world.
The novel also acts as a terrifying realization of some of Immanuel Kant 's fundamental ideas about freedom; Sartre uses the idea of the autonomy of the will that morality is derived from our ability to choose in reality; the ability to choose being derived from human freedom; embodied in the famous saying "Condemned to be free" as a way to show the world's indifference to the individual.
The freedom that Kant exposed is here a strong burden, for the freedom to act towards objects is ultimately useless, and the practical application of Kant's ideas proves to be bitterly rejected.
Also important is Sartre's analysis of psychological concepts, including his suggestion that consciousness exists as something other than itself, and that the conscious awareness of things is not limited to their knowledge: for Sartre intentionality applies to the emotions as well as to cognitions, to desires as well as to perceptions.
While the broad focus of Sartre's life revolved around the notion of human freedom, he began a sustained intellectual participation in more public matters towards the end of the Second World War, around — He attended plays, read novels, and dined [with] women.
He wrote. And he was published. 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.
By forging Mathieu as an absolute rationalist , analyzing every situation, and functioning entirely on reason, he removed any strands of authentic content from his character and as a result, Mathieu could "recognize no allegiance except to [him]self",  [ full citation needed ] though he realized that without "responsibility for my own existence, it would seem utterly absurd to go on existing".
Mathieu was restrained from action each time because he had no reasons for acting. Sartre then, for these reasons, was not compelled to participate in the Spanish Civil War , and it took the invasion of his own country to motivate him into action and to provide a crystallization of these ideas.
It was the war that gave him a purpose beyond himself, and the atrocities of the war can be seen as the turning point in his public stance.
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.
In , after the group disbanded, Sartre joined a writers' Resistance group,  in which he remained an active participant until the end of the war.
He continued to write ferociously, and it was due to this "crucial experience of war and captivity that Sartre began to try to build up a positive moral system and to express it through literature".
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 Here he aligned the journal, and thus himself, with the Left and called for writers to express their political commitment.
Sartre's philosophy lent itself to his being a public intellectual. Social Security Administration public data, the first name Zatre was not present.
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