And, he tells his brother: "You have attained the age of reason, Mathieu, you have attained the age of reason, or you ought to have done so". Boulé, Jean-Pierre (2005). Sartre, Self-formation, and Masculinities. Berghahn Books. p. 114. ISBN 978-1-57181-742-6. Brian C. Anderson (1 February 2004). "The Absolute Intellectual". Hoover Institution. Stanford University. Archived from the original on 13 November 2011. Sartre always sympathized with the Left, and supported the French Communist Party (PCF) until the 1956 Soviet invasion of Hungary. 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. [114] From 1956 onwards Sartre rejected the claims of the PCF to represent the French working classes, objecting to its "authoritarian tendencies". In the late 1960s Sartre supported the Maoists, a movement that rejected the authority of established communist parties. [1] However, despite aligning with the Maoists, Sartre said after the May events: "If one rereads all my books, one will realize that I have not changed profoundly, and that I have always remained an anarchist." [115] He would later explicitly allow himself to be called an anarchist. [116] [117]

Unpleasant enough, but the text goes way beyond a universal physical revulsion into metaphysical disgust. Consciousness itself is seen as an impossible heavy, wearing, and disgusting phenomenon. It starts with his dislike of children, progresses through his disgust at the growing foetus, and spreads like a stain into a helpless horror at the sheer disgustingness of being alive, at being conscious, at having: Your age of reason is the age of resignation, and I've no use for it."On and on it goes, as Mathieu reëvaluates his life, his situation, and his relationship with Marcelle. The most frequent word in the text (apart from ‘the’ and ‘and’) is ‘disgust’. All the characters are disgusted with their lovers, with sex, with Paris, with life, but most of all with themselves. The whole novel is an orgy of self-conscious self-loathing. The struggle for Sartre was against the monopolising moguls who were beginning to take over the media and destroy the role of the intellectual. His attempts to reach a public were mediated by these powers, and it was often these powers he had to campaign against. He was skilled enough, however, to circumvent some of these issues by his interactive approach to the various forms of media, advertising his radio interviews in a newspaper column for example, and vice versa. [120]

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Catalano, Joseph S., A Commentary on Jean-Paul Sartre's Critique of Dialectical Reason, University of Chicago Press, 1987. ISBN 978-0-226-09701-5. a b c d "Jean-Paul Sartre". Stanford Encyclopedia of Philosophy. Archived from the original on 6 October 2011 . Retrieved 27 October 2011. 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. [12] He attended the Cours Hattemer, a private school in Paris. [13] He studied and earned certificates in psychology, history of philosophy, logic, general philosophy, ethics and sociology, and physics, as well as his diplôme d'études supérieures [ fr] (roughly equivalent to an MA thesis) in Paris at the École Normale Supérieure (ENS), an institution of higher education that was the alma mater for several prominent French thinkers and intellectuals. [14] (His 1928 MA thesis under the title "L'Image dans la vie psychologique: rôle et nature" ["Image in Psychological Life: Role and Nature"] was supervised by Henri Delacroix.) [14] It was at ENS that Sartre began his lifelong, sometimes fractious, friendship with Raymond Aron. [15] Perhaps the most decisive influence on Sartre's philosophical development was his weekly attendance at Alexandre Kojève's seminars, which continued for a number of years. [16] Davis, Lydia; Auster, Paul; Contat, Michel; Sartre, Jean-Paul (7 August 1975). "Sartre at Seventy: An Interview by Jean-Paul Sartre and Michel Contat". The New York Review of Books. Archived from the original on 3 July 2011 . Retrieved 27 October 2011. Jean-Paul Sartre (1905-1980) was an iconoclastic French philosopher, novelist, playwright and, widely regarded as the central figure in post-war European culture and political thinking. Sartre famously refused the Nobel Prize for literature in 1964 on the grounds that 'a writer should not allow himself to be turned into an institution'. His most well-known works, all of which are published by Penguin, include The Age of Reason, Nausea and Iron in the Soul.

One of the people Mathieu hits up for money is his older brother, Jacques, who went through his own dissolute stage ("he had dallied with surrealism", among other things) but now is entirely prim and proper. The central figure of the novel is the philosophy professor Mathieu Delarue, though a larger circle of friends and acquaintances also figure prominently in it. He finds a reliable but pricey abortionist, but that just increases the time-pressure (the doctor is headed abroad shortly) -- and, of course, that desperate hunt for the money helps keep his mind off the real questions he should be facing, but which he doesn't seem very comfortable entertaining. Ces personnalités qui ont refusé la Légion d'honneur". FIGARO. 2 January 2013. Archived from the original on 5 October 2014 . Retrieved 17 August 2014. McCloskey, Deirdre N. (2006). The Bourgeois Virtues: Ethics for an Age of Commerce. University of Chicago Press. p. 297. ISBN 978-0-226-55663-5.The Marcelle situation resolves itself in a manner that largely absolves Mathieu from any sort of responsibility (though that resolution comes with one big surprise, as one of the characters makes another revelation that upends things quite a bit, too -- and suggests that maybe Marcelle's best interests are not best served by this particular outcome). In the aftermath of a war that had for the first time properly engaged Sartre in political matters, he set forth a body of work which "reflected on virtually every important theme of his early thought and began to explore alternative solutions to the problems posed there". [118] The greatest difficulties that he and all public intellectuals of the time faced were the increasing technological aspects of the world that were outdating the printed word as a form of expression. 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. [119] Sartre, Simone de Beauvoir and Claude Lanzmann meeting President Gamal Abdel Nasser at his home in Cairo, February 1967. Towards the end of his life, Sartre began to describe himself as a "special kind" of anarchist. [77] Late life and death [ edit ] Hélène de Beauvoir's house in Goxwiller, where Sartre tried to hide from the media after being awarded the Nobel Prize.

He and Marcelle have been together for some seven years, but it's an odd, hidden arrangement of convenience: he sneaks into her house -- careful not to wake her mother -- a few times a week and otherwise is on his merry way. Sartre's role in this conflict included his comments in his preface to Frantz Fanon's The Wretched of the Earth that, "To shoot down a European is to kill two birds with one stone, to destroy an oppressor and the man he oppresses at the same time: there remains a dead man and a free man". This comment led to some criticisms from the right, such as by Brian C. Anderson and Michael Walzer. Writing for the Hoover Institution, Walzer suggested that Sartre, a European, was a hypocrite for not volunteering to be killed. [122] [123] Mathieu Delarue ( Michael Bryant) – an unmarried philosophy professor whose principal wish (like Sartre's) is to remain freeHeidegger, Martin (1978). Basic Writings from 'Being and Time' (1927) to 'The Task of Thinking' (1964). Routledge & Kegan Paul. ISBN 978-0-7100-8646-4. Bad faith, " existence precedes essence", nothingness, "Hell is other people", situation, transcendence of the ego ("every positional consciousness of an object is a non-positional consciousness of itself"), [2] [3] Sartrean terminology Wieviorka, Annette (1995). Déportation et génocide: entre la mémoire et l'oubli (in French). Hachette. pp.168–173. ISBN 978-2-01-278737-7. Archived from the original on 19 August 2020 . Retrieved 8 December 2020.