Sartre's Second Century
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Sartre's Second Century reflects the richness of Sartre's vision of the human condition, the diversity of the means he employed in grappling with it, and the lengthy trajectory of his itinerary, in a variety of wider cultural perspectives. Conferences of the UK and North American Sartre Societies, marking Sartre's centenary in 2005, were the primary occasions for most of the essays collected here. Invited to discuss central themes and key developments in Sartre's life and work, the multinational team of contributors - British, American, French, Canadian and Swiss - naturally discovered that any attempt to present Sartre in a retrospective light also provides a basis for assessing the relevance of his work in the 21st century.
flight to describe our relationship to the past: My past is past in the world, belonging to the totality of past being, which I am, which I flee.16 The present is a perpetual flight in the face of being […]. As For-itself it has its being outside of it, before and behind. Behind, it was its past; and before, it will be its future. It is a flight outside of co-present and from the being which it was toward the being which it will be.17 Instead of beginning with the three temporal phases of past,
accounts for the unity of the past as memory? Sartre tells us in Being and Nothingness: “In order for us to ‘have’ a past, it is necessary that we maintain it in existence by our very project toward the future.”19 In order for a past experience to be retained in memory, it is necessary that it somehow fits, and is accounted for, in the projection of the self into the future. Past experience is ordered and made sense of, at least tangentially, by one’s projects. Even half-forgotten incidents and
correct phenomenological description of this event cannot be arrived at by postulating a prior “unreflected pitying consciousness”8 that would provide an anonymous unreflected-upon content of my awareness of Peter. Only the detailed description of Peter as the object of my intentional experience can succeed in offering a genuine phenomenological insight into the nature of intentional consciousness. This perspective appears to have already informed Sartre’s earlier celebrated passages in Nausea
Sartre and indeed Hugo. Furthermore, I will refer to overlooked comments made by Sartre himself that not only nominate Hugo as a specific interlocutor, but also suggest the nature that their dialogue should take. Sartre’s reflections imply that the “High Priest” of French Romanticism and the “Pope” of Existentialism are singing from the same hymn sheet, albeit in different tones. I will compare and contrast both men’s philosophies, relating their strategies of being to the wider issue of
magazine—“Death of an Idealist”—described how his wife had tried to restrain him physically from leaping out of a twelve-storey window, but to no avail. Feller’s depression was, it seems, too deep and overwhelming and, according to the Time report, chiefly attributable to the recent intense scrutiny of UN personnel by a Federal Grand Jury and the McCarran sub-committee: Feller, under no suspicion himself, was the UN’s legal adviser on the subject. The hearings uncovered seventeen among the 200