Jean-Paul Sartre

French Existentialist philosopher (1905–1980)

"Sartre" redirects here. For other uses, see Sartre (disambiguation).

Jean-Paul Sartre

File:Sartre 1967 crop.jpg

Sartre in March 1967

Born|

Jean-Paul Charles Aymard Sartre

(1905-06-21)21 June 1905

Paris, France

Died| 15 April 1980(1980-04-15) (aged 74)

Paris, France

Education| École Normale Supérieure, University of Paris[1] (BA, MA)
Partner| Simone de Beauvoir (1929–1980; his death)
Awards| Nobel Prize for Literature (1964, declined)
Era| 20th-century philosophy
Region| Western philosophy
School| Continental philosophy, existentialism, phenomenology, existential phenomenology,[2] hermeneutics,[2] Western Marxism, Anarchism

Main interests

| Metaphysics, epistemology, ethics, consciousness, self-consciousness, literature, political philosophy, ontology

Notable ideas

| 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"),[3][4] Sartrean terminology

Influences

*     * Bachelard
* Beauvoir
* Bergson
* Céline
* Descartes
* Flaubert
* Freud
* Hegel
* Heidegger
* Husserl
* Kierkegaard[2]
* Kojève
* Lefebvre[5]
* Levinas
* Marx
* Merleau-Ponty
* Nietzsche
* Nizan
* Proust
* Rousseau[6]
* Stekel
* Wahl

Influenced

*     * Aron
* Badiou
* Beauvoir
* Bourdieu
* Butler
* Camus
* Debord
* Deleuze
* Fanon
* Fraassen
* Goffman
* Gorz
* Guevara
* Jeanson
* Lacan
* Laing
* Leibowitz
* Lukács
* Merleau-Ponty
* Pinter
* Rancière
* Guattari

Signature
File:Jean-Paul Sartre signature.svg

File:Simone de Beauvoir & Jean-Paul Sartre in Beijing 1955.jpg

Simone de Beauvoir and Jean-Paul Sartre in Beijing, 1955

Jean-Paul Charles Aymard Sartre (/ˈsɑːrtrə/, US also /ˈsɑːrt/;[7] French: [saʁtʁ]; 21 June 1905 – 15 April 1980) was one of the key figures in the philosophy of existentialism (and phenomenology), a French playwright, novelist, screenwriter, political activist, biographer, and literary critic, as well as a leading figure in 20th-century French philosophy and Marxism. His work has influenced sociology, critical theory, post-colonial theory, and literary studies, and continues to do so. He was awarded the 1964 Nobel Prize in Literature despite attempting to refuse it, saying that he always declined official honors and that "a writer should not allow himself to be turned into an institution."[8]

Sartre held an open relationship with prominent feminist and fellow existentialist philosopher Simone de Beauvoir. Together, Sartre and de Beauvoir challenged the cultural and social assumptions and expectations of their upbringings, which they considered bourgeois, in both lifestyles and thought. The conflict between oppressive, spiritually destructive conformity (mauvaise foi, literally, 'bad faith') and an "authentic" way of "being" became the dominant theme of Sartre's early work, a theme embodied in his principal philosophical work Being and Nothingness (L'Être et le Néant, 1943).[9] Sartre's introduction to his philosophy is his work Existentialism Is a Humanism (L'existentialisme est un humanisme, 1946), originally presented as a lecture.

## Contents

* 1 Biography
* 1.1 Early life
* 1.2 World War II
* 1.3 Cold War politics and anticolonialism
* 1.4 Late life and death
* 2 Thought
* 3 Career as public intellectual
* 4 Literature
* 5 Works
* 6 See also
* 7 References
* 8 Sources
* 9 Further reading
* 10 External links
* 10.1 By Sartre
* 10.2 On Sartre

## Biography[edit | edit source]

### Early life[edit | edit source]

Jean-Paul Sartre was born on 21 June 1905 in Paris as the only child of Jean-Baptiste Sartre, an officer of the French Navy, and Anne-Marie (Schweitzer).[10] When Sartre was two years old, his father died of an illness, which he most likely contracted in Indochina. Anne-Marie moved back to her parents' house in Meudon, where she raised Sartre with help from her father Charles Schweitzer, a teacher of German who taught Sartre mathematics and introduced him to classical literature at a very early age.[11] When he was twelve, Sartre's mother remarried, and the family moved to La Rochelle, where he was frequently bullied, in part due to the wandering of his blind right eye (sensory exotropia).[12]

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.[13] He attended the Cours Hattemer, a private school in Paris.[14] 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, an institution of higher education that was the alma mater for several prominent French thinkers and intellectuals.[15] (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.)[15] It was at ENS that Sartre began his lifelong, sometimes fractious, friendship with Raymond Aron.[16] 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.[17]

From his first years in the École normale, Sartre was one of its fiercest pranksters.[18][19] In 1927, his antimilitarist satirical cartoon in the revue of the school, coauthored with Georges Canguilhem, particularly upset the director Gustave Lanson.[20] In the same year, with his comrades Nizan, Larroutis, Baillou and Herland,[21] he organized a media prank following Charles Lindbergh's successful New York City–Paris flight; Sartre & Co. called newspapers and informed them that Lindbergh was going to be awarded an honorary École degree. Many newspapers, including Le Petit Parisien, announced the event on 25 May. Thousands, including journalists and curious spectators, showed up, unaware that what they were witnessing was a stunt involving a Lindbergh look-alike.[20][22][23] The scandal led Lanson to resign.[20]

In 1929 at the École normale, he met Simone de Beauvoir, who studied at the Sorbonne and later went on to become a noted philosopher, writer, and feminist. The two became inseparable and lifelong companions, initiating a romantic relationship,[24] though they were not monogamous.[25] The first time Sartre took the agrégation, he failed. He took it a second time and virtually tied for first place with Beauvoir, although Sartre was eventually awarded first place, with Beauvoir second.[26][27]

From 1931 until 1945, Sartre taught at various lycées of Le Havre (at the Lycée de Le Havre, the present-day Lycée François-Ier (Le Havre) [fr], 1931–1936), Laon (at the Lycée de Laon, 1936–37), and, finally, Paris (at the Lycée Pasteur, 1937–1939, and at the Lycée Condorcet, 1941–1944;[28] see below).

In 1932, Sartre read Voyage au bout de la nuit by Louis-Ferdinand Céline, a book that had a remarkable influence on him.[29]

In 1933–34, he succeeded Raymond Aron at the Institut français d'Allemagne in Berlin where he studied Edmund Husserl's phenomenological philosophy. Aron had already advised him in 1930 to read Emmanuel Levinas's Théorie de l'intuition dans la phénoménologie de Husserl (The Theory of Intuition in Husserl's Phenomenology).[30]

The neo-Hegelian revival led by Alexandre Kojève and Jean Hyppolite in the 1930s inspired a whole generation of French thinkers, including Sartre, to discover Hegel's Phenomenology of Spirit.[31]

### World War II[edit | edit source]

In 1939 Sartre was drafted into the French army, where he served as a meteorologist.[32][33] He was captured by German troops in 1940 in Padoux,[34] and he spent nine months as a prisoner of war—in Nancy and finally in Stalag XII-D [fr], Trier, where he wrote his first theatrical piece, Barionà, fils du tonnerre, a drama concerning Christmas. It was during this period of confinement that Sartre read Martin Heidegger's Sein und Zeit, later to become a major influence on his own essay on phenomenological ontology. Because of poor health (he claimed that his poor eyesight and exotropia affected his balance) Sartre was released in April 1941. According to other sources, he escaped after a medical visit to the ophthalmologist.[35] Given civilian status, he recovered his teaching position at Lycée Pasteur near Paris and settled at the Hotel Mistral. In October 1941 he was given a position, previously held by a Jewish teacher who had been forbidden to teach by Vichy law, at Lycée Condorcet in Paris.

File:Le Général George C. Marshall de visite de journalistes.jpg

Sartre (third from left) and other French journalists visit General George C. Marshall in the Pentagon, 1945

After coming back to Paris in May 1941, he participated in the founding of the underground group Socialisme et Liberté ("Socialism and Liberty") with other writers Simone de Beauvoir, Maurice Merleau-Ponty, Jean-Toussaint Desanti, Dominique Desanti, Jean Kanapa, and École Normale students. In spring of 1941, Sartre suggested with "cheerful ferocity" at a meeting that the Socialisme et Liberté assassinate prominent war collaborators like Marcel Déat, but de Beauvoir noted his idea was rejected as "none of us felt qualified to make bombs or hurl grenades".[36] The British historian Ian Ousby observed that the French always had far more hatred for collaborators than they did for the Germans, noting it was French people like Déat that Sartre wanted to assassinate rather than the military governor of France, General Otto von Stülpnagel, and the popular slogan always was "Death to Laval!" rather than "Death to Hitler!".[37] In August Sartre and de Beauvoir went to the French Riviera seeking the support of André Gide and André Malraux. However, both Gide and Malraux were undecided, and this may have been the cause of Sartre's disappointment and discouragement. Socialisme et liberté soon dissolved and Sartre decided to write instead of being involved in active resistance. He then wrote Being and Nothingness, The Flies, and No Exit, none of which were censored by the Germans, and also contributed to both legal and illegal literary magazines.

In his essay "Paris under the Occupation", Sartre wrote that the "correct" behaviour of the Germans had entrapped too many Parisians into complicity with the occupation, accepting what was unnatural as natural:

> The Germans did not stride, revolver in hand, through the streets. They did not force civilians to make way for them on the pavement. They would offer seats to old ladies on the Metro. They showed great fondness for children and would pat them on the cheek. They had been told to behave correctly and being well-disciplined, they tried shyly and conscientiously to do so. Some of them even displayed a naive kindness which could find no practical expression.[38]

Sartre noted when Wehrmacht soldiers asked Parisians politely in their German-accented French for directions, people usually felt embarrassed and ashamed as they tried their best to help out the Wehrmacht which led Sartre to remark "We could not be natural".[39] French was a language widely taught in German schools and most Germans could speak at least some French. Sartre himself always found it difficult when a Wehrmacht soldier asked him for directions, usually saying he did not know where it was that the soldier wanted to go, but still felt uncomfortable as the very act of speaking to the Wehrmacht meant he had been complicit in the Occupation.[40] Ousby wrote: "But, in however humble a fashion, everyone still had to decide how they were going to cope with life in a fragmenting society ... So Sartre's worries ... about how to react when a German soldier stopped him in the street and asked politely for directions were not as fussily inconsequential as they might sound at first. They were emblematic of how the dilemmas of the Occupation presented themselves in daily life".[40] Sartre wrote the very "correctness" of the Germans caused moral corruption in many people who used the "correct" behavior of the Germans as an excuse for passivity, and the very act of simply trying to live one's day-to-day existence without challenging the occupation aided the "New Order in Europe", which depended upon the passivity of ordinary people to accomplish its goals.[38]

Throughout the occupation, it was German policy to plunder France, and food shortages were always a major problem as the majority of food from the French countryside went to Germany.[41] Sartre wrote about the "languid existence" of the Parisians as people waited obsessively for the one weekly arrival of trucks bringing food from the countryside that the Germans allowed, writing: "Paris would grow peaked and yawn with hunger under the empty sky. Cut off from the rest of the world, fed only through the pity or some ulterior motive, the town led a purely abstract and symbolic life".[41] Sartre himself lived on a diet of rabbits sent to him by a friend of de Beauvoir living in Anjou.[42] The rabbits were usually in an advanced state of decay full of maggots, and despite being hungry, Sartre once threw out one rabbit as uneatable, saying it had more maggots in it than meat.[42] Sartre also remarked that conversations at the Café de Flore between intellectuals had changed, as the fear that one of them might be a mouche (informer) or a writer of the corbeau (anonymous denunciatory letters) meant that no one really said what they meant anymore, imposing self-censorship.[43] Sartre and his friends at the Café de Flore had reasons for their fear; by September 1940, the Abwehr alone had already recruited 32,000 French people to work as mouches while by 1942 the Paris Kommandantur was receiving an average of 1,500 letters/per day sent by the corbeaux.[44]

Sartre wrote under the occupation Paris had become a "sham", resembling the empty wine bottles displayed in shop windows as all of the wine had been exported to Germany, looking like the old Paris, but hollowed out, as what had made Paris special was gone.[45] Paris had almost no cars on the streets during the occupation as the oil went to Germany while the Germans imposed a nightly curfew, which led Sartre to remark that Paris "was peopled by the absent".[46] Sartre also noted that people began to disappear under the occupation, writing:

> One day you might phone a friend and the phone would ring for a long time in an empty flat. You would go round and ring the doorbell, but no-one would answer it. If the concierge forced the door, you would find two chairs standing close together in the hall with the fag-ends of German cigarettes on the floor between their legs. If the wife or mother of the man who had vanished had been present at his arrest, she would tell you that he had been taken away by very polite Germans, like those who asked the way in the street. And when she went to ask what had happened to them at the offices in the Avenue Foch or the Rue des Saussaies she would be politely received and sent away with comforting words" [No. 11 Rue des Saussaies was the headquarters of the Gestapo in Paris].[47]

Sartre wrote the feldgrau ("field grey") uniforms of the Wehrmacht and the green uniforms of the Order Police which had seemed so alien in 1940 had become accepted, as people were numbed into accepting what Sartre called "a pale, dull green, unobtrusive strain, which the eye almost expected to find among the dark clothes of the civilians".[48] Under the occupation, the French often called the Germans les autres ("the others"), which inspired Sartre's aphorism in his play Huis clos ("No Exit") of "l'enfer, c'est les Autres" ("Hell is other people").[49] Sartre intended the line "l'enfer, c'est les Autres" at least in part to be a dig at the German occupiers.[49]

Sartre was a very active contributor to Combat, a newspaper created during the clandestine period by Albert Camus, a philosopher and author who held similar beliefs. Sartre and de Beauvoir remained friends with Camus until 1951, with the publication of Camus's The Rebel. Sartre wrote extensively post-war about neglected minority groups, namely French Jews and black people. In 1946, he published Anti-Semite and Jew, after having published the first part of the essay, “Portrait de l’antisémite,” the year before in Les Temps modernes, No. 3. In the essay, in the course of explaining the etiology of "hate" as the hater's projective fantasies when reflecting on the Jewish question, he attacks antisemitism in France[50] during a time when the Jews who came back from concentration camps were quickly abandoned.[51] In 1947, Sartre published several articles concerning the condition of African Americans in the United States—specifically the racism and discrimination against them in the country—in his second Situations collection. Then, in 1948, for the introduction of Léopold Sédar Senghor’s l’Anthologie de la nouvelle poésie nègre et malgache (Anthology of New Negro and Malagasy Poetry), he wrote “Black Orpheus” (re-published in Situations III), a critique of colonialism and racism in light of the philosophy Sartre developed in Being and Nothingness. Later, while Sartre was labeled by some authors as a resistant, the French philosopher and resistant Vladimir Jankelevitch criticized Sartre's lack of political commitment during the German occupation, and interpreted his further struggles for liberty as an attempt to redeem himself. According to Camus, Sartre was a writer who resisted; not a resister who wrote.

In 1945, after the war ended, Sartre moved to an apartment on the rue Bonaparte, where he was to produce most of his subsequent work and where he lived until 1962. It was from there that he helped establish a quarterly literary and political review, Les Temps modernes (Modern Times), in part to popularize his thought.[52] He ceased teaching and devoted his time to writing and political activism. He would draw on his war experiences for his great trilogy of novels, Les Chemins de la Liberté (The Roads to Freedom) (1945–1949).

### Cold War politics and anticolonialism[edit | edit source]

File:Beauvoir Sartre - Che Guevara -1960 - Cuba.jpg

Jean-Paul Sartre (middle) and Simone de Beauvoir (left) meeting with Che Guevara (right) in Cuba, 1960

The first period of Sartre's career, defined in large part by Being and Nothingness (1943), gave way to a second period—when the world was perceived as split into communist and capitalist blocs—of highly publicized political involvement. Sartre tended to glorify the Resistance after the war as the uncompromising expression of morality in action, and recalled that the résistants were a "band of brothers" who had enjoyed "real freedom" in a way that did not exist before nor after the war.[53] Sartre was "merciless" in attacking anyone who had collaborated or remained passive during the German occupation; for instance, criticizing Camus for signing an appeal to spare the collaborationist writer Robert Brasillach from being executed.[53] His 1948 play Les mains sales (Dirty Hands) in particular explored the problem of being a politically "engaged" intellectual. He embraced Marxism but did not join the Communist Party. For a time in the late 1940s, Sartre described French nationalism as "provincial" and in a 1949 essay called for a "United States of Europe".[54] In an essay published in the June 1949 edition of the journal Politique étrangère, Sartre wrote:

> If we want French civilization to survive, it must be fitted into the framework of a great European civilization. Why? I have said that civilization is the reflection on a shared situation. In Italy, in France, in Benelux, in Sweden, in Norway, in Germany, in Greece, in Austria, everywhere we find the same problems and the same dangers ... But this cultural polity has prospects only as elements of a policy which defends Europe's cultural autonomy vis-à-vis America and the Soviet Union, but also its political and economic autonomy, with the aim of making Europe a single force between the blocs, not a third bloc, but an autonomous force which will refuse to allow itself to be torn into shreds between American optimism and Russian scientificism.[55]

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".[56] In July 1950, Sartre wrote in Les Temps Modernes about his and de Beauvoir's attitude to the Soviet Union:

> 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.[57]

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.[53] The Swiss journalist François Bondy wrote that, based on a reading of Sartre's numerous essays, speeches and interviews "a simple basic pattern never fails to emerge: social change must be comprehensive and revolutionary" and the parties that promote the revolutionary charges "may be criticized, but only by those who completely identify themselves with its purpose, its struggle and its road to power", deeming Sartre's position to be "existentialist".[53]

Sartre believed at this time in the moral superiority of the Eastern Bloc, arguing that this belief was necessary "to keep hope alive"[58] and opposed any criticism of Soviet Union[59] to the extent that Maurice Merleau-Ponty called him an "ultra-Bolshevik".[60] Sartre's expression "workers of Billancourt must not be deprived of their hopes"[60] (Fr. "il ne faut pas désespérer Billancourt"), became a catchphrase meaning communist activists should not tell the whole truth to the workers in order to avoid decline in their revolutionary enthusiasm.[61]

In 1954, just after Stalin's death, Sartre visited the Soviet Union, which he stated he found a "complete freedom of criticism" while condemning the United States for sinking into "prefascism".[62] Sartre wrote about those Soviet writers expelled from the Soviet Writers' Union "still had the opportunity of rehabilitating themselves by writing better books".[63] Sartre's comments on Hungarian revolution of 1956 are quite representative to his frequently contradictory and changing views. On one hand, Sartre saw in Hungary a true reunification between intellectuals and workers[64] only to criticize it for "losing socialist base".[65]

In 1964 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".[66]

In 1973 he argued that "revolutionary authority always needs to get rid of some people that threaten it, and their death is the only way".[67] A number of people, starting from Frank Gibney in 1961, classified Sartre as a "useful idiot" due to his uncritical position.[68]

Sartre came to admire the Polish leader Władysław Gomułka, a man who favored a "Polish road to socialism" and wanted more independence for Poland, but was loyal to the Soviet Union because of the Oder-Neisse line issue.[69] Sartre's newspaper Les Temps Modernes devoted a number of special issues in 1957 and 1958 to Poland under Gomułka, praising him for his reforms.[69] Bondy wrote of the notable contradiction between Sarte's "ultra Bolshevism" as he expressed admiration for the Chinese leader Mao Zedong as the man who led the oppressed masses of the Third World into revolution while also praising more moderate Communist leaders like Gomułka.[69]

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 121. Consequently, Sartre became a domestic target of the paramilitary Organisation armée secrète (OAS), escaping two bomb attacks in the early '60s.[70] He later argued in 1959 that each French person was responsible for the collective crimes during the Algerian War of Independence.[71] (He had an Algerian mistress, Arlette Elkaïm, who became his adopted daughter in 1965.) He opposed U.S. involvement in the Vietnam War and, along with Bertrand Russell and others, organized a tribunal intended to expose U.S. war crimes, which became known as the Russell Tribunal in 1967.

File:Jean Paul Sartre by Gray.jpg

Sketch of Sartre for The New York Times by Reginald Gray, 1965

His work after Stalin's death, the Critique de la raison dialectique (Critique of Dialectical Reason), appeared in 1960 (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 1960s, 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 1950s, 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.[72] A major theme of Sarte's political essays in the 1960s was of his disgust with the "Americanization" of the French working class who would much rather watch American TV shows dubbed into French than agitate for a revolution.[53]

Sartre went to Cuba in the 1960s to meet Fidel Castro and spoke with Ernesto "Che" Guevara. After Guevara's death, Sartre would declare him to be "not only an intellectual but also the most complete human being of our age"[73] and the "era's most perfect man".[74] 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".[75] However he stood against the persecution of gays by Castro's government, which he compared to Nazi persecution of the Jews, and said: "In Cuba there are no Jews, but there are homosexuals".[76]

During a collective hunger strike in 1974, Sartre visited Red Army Faction member Andreas Baader in Stammheim Prison and criticized the harsh conditions of imprisonment.[77]

Towards the end of his life, Sartre began to describe himself as a "special kind" of anarchist.[78]

### Late life and death[edit | edit source]

File:2010.05.30.113308 Haus Hélène de Beauvoir Goxwiller FR.jpg

Hélène de Beauvoir's house in Goxwiller, where Sartre tried to hide from the media after being awarded the Nobel Prize.

In 1964 Sartre renounced literature in a witty and sardonic account of the first ten years of his life, Les Mots (The Words). 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). Literature, Sartre concluded, functioned ultimately as a bourgeois substitute for real commitment in the world. In October 1964, Sartre was awarded the Nobel Prize in Literature but he declined it. He was the first Nobel laureate to voluntarily decline the prize,[79] and remains one of only two laureates to do so.[80] According to Lars Gyllensten, in the book Minnen, bara minnen ("Memories, Only Memories") published in 2000, Sartre himself or someone close to him got in touch with the Swedish Academy in 1975 with a request for the prize money, but was refused.[81] In 1945, he had refused the Légion d'honneur.[82] The Nobel prize was announced on 22 October 1964; on 14 October, Sartre had written a letter to the Nobel Institute, asking to be removed from the list of nominees, and warning that he would not accept the prize if awarded, but the letter went unread;[83] on 23 October, Le Figaro published a statement by Sartre explaining his refusal. 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.[83] Nevertheless, he was that year's prizewinner.[84]

File:Jean Paul Sartre 1967.1.jpg

Jean-Paul Sartre in Venice in 1967.

Though his name was then a household word (as was "existentialism" during the tumultuous 1960s), Sartre remained a simple man with few possessions, actively committed to causes until the end of his life, such as the May 1968 strikes in Paris during the summer of 1968 during which he was arrested for civil disobedience. President Charles de Gaulle intervened and pardoned him, commenting that "you don't arrest Voltaire".[85]

File:Sartre and Simone de Beauvoir grave, Montparnasse, Paris, France-16June2009.jpg

Sartre's and de Beauvoir's grave in the cimetière du Montparnasse.

File:Grave of Jean-Paul Sartre and Simone de Beauvoir 2016.jpg

Sartre's and de Beauvoir's grave in 2016, with a new gravestone. Note the Metro tickets left by visitors.

In 1975, when asked how he would like to be remembered, Sartre replied:

> 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, ... how I lived in it, in terms of all the aspirations which I tried to gather up within myself.[86]

Sartre's physical condition deteriorated, partially because of the merciless pace of work (and the use of amphetamine)[87] 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,[88] and became almost completely blind in 1973. Sartre was a notorious chain smoker, which could also have contributed to the deterioration of his health.[89]

According to Pierre Victor (a.k.a. Benny Levy), who spent much of his time with the dying Sartre and interviewed him on several of his views, Sartre had a drastic change of mind about the existence of god and started gravitating toward Messianic Judaism. This is Sartre’s before-death profession, according to Pierre Victor: “I do not feel that I am the product of chance, a speck of dust in the universe, but someone who was expected, prepared, prefigured. In short, a being whom only a Creator could put here; and this idea of a creating hand refers to god.”[90] Simone de Beauvoir later revealed her anger at his change of mind by stating, “How should one explain this senile act of a turncoat? All my friends, all the Sartreans, and the editorial team of Les Temps Modernes supported me in my consternation.”

Sartre died on 15 April 1980 in Paris from pulmonary edema. He had not wanted to be buried at Père-Lachaise Cemetery between his mother and stepfather, so it was arranged that he be buried at Montparnasse Cemetery. At his funeral on Saturday, 19 April, 50,000 Parisians descended onto boulevard du Montparnasse to accompany Sartre's cortege.[91][92] The funeral started at "the hospital at 2:00 p.m., then filed through the fourteenth arrondissement, past all Sartre's haunts, and entered the cemetery through the gate on the Boulevard Edgar Quinet". Sartre was initially buried in a temporary grave to the left of the cemetery gate.[93] Four days later the body was disinterred for cremation at Père-Lachaise Cemetery, and his ashes were reburied at the permanent site in Montparnasse Cemetery, to the right of the cemetery gate.[94]

## Thought[edit | edit source]

See also: Being and Nothingness

Sartre's primary idea is that people, as humans, are "condemned to be free".[95] "This may seem paradoxical because condemnation is normally an external judgment which constitutes the conclusion of a judgment. Here, it is not the human who has chosen to be like this. There is a contingency of human existence. It is a condemnation of their being. Their being is not determined, so it is up to everyone to create their own existence, for which they are then responsible. They cannot not be free, there is a form of necessity for freedom, which can never be given up."[96]

This theory relies upon his position that there is no creator, and is illustrated using the example of the paper cutter. 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".[95] This forms the basis for his assertion that because one cannot explain one's own actions and behavior by referring to any specific human nature, they are necessarily fully responsible for those actions. "We are left alone, without excuse." "We can act without being determined by our past which is always separated from us."[97]

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.[98] Death draws the final point when we as beings cease to live for ourselves and permanently become objects that exist only for the outside world.[99] In this way death emphasizes the burden of our free, individual existence. "We can oppose authenticity to an inauthentic way of being. Authenticity consists in experiencing the indeterminate character of existence in anguish. It is also to know how to face it by giving meaning to our actions and by recognizing ourselves as the author of this meaning. On the other hand, an inauthentic way of being consists in running away, in lying to oneself in order to escape this anguish and the responsibility for one’s own existence."[96]

While Sartre had been influenced by Heidegger, the publication of Being and Nothingness did mark a split in their perspectives, with Heidegger remarking in Letter on Humanism,

> Existentialism says existence precedes essence. In this statement he is taking existentia and essentia according to their metaphysical meaning, which, from Plato's time on, has said that essentia precedes existentia. Sartre reverses this statement. But the reversal of a metaphysical statement remains a metaphysical statement. With it, he stays with metaphysics, in oblivion of the truth of Being.[100]

Herbert Marcuse also had issues with Sartre's opposition to metaphysics in Being and Nothingness and suggested the work projected anxiety and meaninglessness onto the nature of existence itself:

> "Insofar as Existentialism is a philosophical doctrine, it remains an idealistic doctrine: it hypostatizes specific historical conditions of human existence into ontological and metaphysical characteristics. Existentialism thus becomes part of the very ideology which it attacks, and its radicalism is illusory."[101]

Sartre also took inspiration from phenomenological 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."[102] 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.[103] "When an external object is perceived, consciousness is also conscious of itself, even if consciousness is not its own object: it is a non-positional consciousness of itself."[104] However his critique of psychoanalysis, particularly of Freud has faced some counter-critique. Richard Wollheim and Thomas Baldwin argued that Sartre's attempt to show that Sigmund Freud's theory of the unconscious is mistaken was based on a misinterpretation of Freud.[105][106]

## Career as public intellectual[edit | edit source]

File:Sartre and de Beauvoir at Balzac Memorial.jpg

Jean-Paul Sartre and Simone de Beauvoir at the Balzac Memorial.

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 1944–1945.[107] Before World War II, he was content with the role of an apolitical liberal intellectual: "Now teaching at a lycée in Laon ... Sartre made his headquarters the Dome café at the crossing of Montparnasse and Raspail boulevards. He attended plays, read novels, and dined [with] women. He wrote. And he was published."[108] 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".[109]

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."[110] Returning to Paris in 1941 he formed the "Socialisme et Liberté" resistance group. In 1943, after the group disbanded, Sartre joined a writers' Resistance group,[111] 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".[112]

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 1945. Here he aligned the journal, and thus himself, with the Left and called for writers to express their political commitment.[113] Yet, this alignment was indefinite, directed more to the concept of the Left than a specific party of the Left.

Sartre's philosophy lent itself to his being a public intellectual. He envisaged culture as a very fluid concept; neither pre-determined, nor definitely finished; instead, in true existential fashion, "culture was always conceived as a process of continual invention and re-invention." This marks Sartre, the intellectual, as a pragmatist, willing to move and shift stance along with events. He did not dogmatically follow a cause other than the belief in human freedom, preferring to retain a pacifist's objectivity. It is this overarching theme of freedom that means his work "subverts the bases for distinctions among the disciplines".[114] Therefore, he was able to hold knowledge across a vast array of subjects: "the international world order, the political and economic organisation of contemporary society, especially France, the institutional and legal frameworks that regulate the lives of ordinary citizens, the educational system, the media networks that control and disseminate information. Sartre systematically refused to keep quiet about what he saw as inequalities and injustices in the world."[115]

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.[116] 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.[2] 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."[117] He would later explicitly allow himself to be called an anarchist.[118][119]

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".[120] 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.[121]

File:President Nasser-Sagan-Sartre.jpg

Sartre and Simone de Beauvoir meeting President Gamal Abdel Nasser at his home in Cairo, February 1967.

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.[122]

Sartre's role as a public intellectual occasionally put him in physical danger, such as in June 1961, when a plastic bomb exploded in the entrance of his apartment building. His public support of Algerian self-determination at the time had led Sartre to become a target of the campaign of terror that mounted as the colonists' position deteriorated. A similar occurrence took place the next year and he had begun to receive threatening letters from Oran, Algeria.[123]

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.[124][125]

However Sartre's stances regarding post-colonial conflict have not been entirely without controversy on the left; Sartre's preface is omitted from some editions of The Wretched of the Earth printed after 1967. The reason for this is for his public support for Israel in the Six-Day War. Fanon's widow, Josie considered Sartre's pro-Israel stance as inconsistent with the anti-colonialist position of the book so she omitted the preface.[126] When interviewed at Howard University in 1978, she explained "when Israel declared war on the Arab countries [during the Six-Day War], there was a great pro-Zionist movement in favor of Israel among western (French) intellectuals. Sartre took part in this movement. He signed petitions favoring Israel. I felt that his pro-Zionist attitudes were incompatible with Fanon's work".[126] Recent reprints of Fanon's book have generally included Sartre's preface.

## Literature[edit | edit source]

Sartre wrote successfully in a number of literary modes and made major contributions to literary criticism and literary biography. His plays are richly symbolic and serve as a means of conveying his philosophy. The best-known, Huis-clos (No Exit), contains the famous line "L'enfer, c'est les autres", usually translated as "Hell is other people."[127] Aside from the impact of Nausea, Sartre's major work of fiction was The Roads to Freedom trilogy which charts the progression of how World War II affected Sartre's ideas. In this way, Roads to Freedom presents a less theoretical and more practical approach to existentialism.

John Huston got Sartre to script his film Freud: The Secret Passion.[128] However it was too long and Sartre withdrew his name from the film's credits.[129] Nevertheless, many key elements from Sartre's script survive in the finished film.[128]

Despite their similarities as polemicists, novelists, adapters, and playwrights, Sartre's literary work has been counterposed, often pejoratively, to that of Camus in the popular imagination. In 1948 the Roman Catholic Church placed Sartre's œuvre on the Index Librorum Prohibitorum (List of Prohibited Books).

## Works[edit | edit source]

Plays, screenplays, novels, and short stories

* Nausea / La nausée (1938)
* The Wall / Le mur (1939)
* Bariona / Bariona, ou le fils du tonnerre (1940)
* The Flies / Les mouches (1943)
* No Exit / Huis clos (1944)
* Typhus, wr. '44, pub. '07; adapted as The Proud and the Beautiful
* The Age of Reason / L'âge de raison (1945)
* The Reprieve / Le sursis (1945)
* The Respectful Prostitute / La putain respectueuse (1946)
* The Victors (Men Without Shadows) / Morts sans sépulture (1946)
* The Chips Are Down / Les jeux sont faits (screenplay, dir. Jean Delannoy; 1947)
* In the Mesh / L'engrénage (1948)
* Dirty Hands / Les mains sales (1948)
* Troubled Sleep (London ed. (Hamilton) has title: Iron in the soul) / La mort dans l'âme (1949)
* Intimacy (1949)
* The Devil and the Good Lord / Le diable et le bon dieu (1951)
* Kean (1953)
* Nekrassov (1955)
* The Crucible (screenplay, 1957; dir. Raymond Rouleau)
* The Condemned of Altona / Les séquestrés d'Altona (1959)
* Hurricane over Cuba / written and printed in 1961 in Brazil, along with Rubem Braga and Fernando Sabino (1961)
* Freud: The Secret Passion (screenplay, 1962; dir. John Huston)
* The Trojan Women / Les Troyennes (1965)
* The Freud Scenario / Le scénario Freud (1984)

Autobiographical

* Sartre By Himself / Sartre par lui-mème (1959)
* The Words / Les Mots (1964)[130]
* Witness to My Life & Quiet Moments in a War / Lettres au Castor et à quelques autres (1983)
* War Diaries: Notebooks from a Phony War / Les carnets de la drole de guerre (1984)

Philosophic essays

* The Transcendence of the Ego / La transcendance de l'égo (1936)
* Imagination: A Psychological Critique / L'imagination (1936)
* Sketch for a Theory of the Emotions / Esquisse d'une théorie des émotions (1939)
* The Imaginary / L'imaginaire (1940)
* Being and Nothingness / L'être et le néant (1943)
* Existentialism Is a Humanism / L'existentialisme est un humanisme (1946)
* Existentialism and Human Emotions / Existentialisme et émotions humaines (1957)
* Search for a Method / Question de méthode (1957)
* Critique of Dialectical Reason / Critique de la raison dialectique (1960, 1985)
* Notebooks for an Ethics / Cahiers pour une morale (1983)
* Truth and Existence / Vérité et existence (1989)

Critical essays

* Anti-Semite and Jew / Réflexions sur la question juive (wr. 1944, pub. 1946)
* Baudelaire (1946)
* Situations I: Literary Critiques / Critiques littéraires (1947)[131]
* Situations II: What Is Literature? / Qu'est-ce que la littérature ? (1947)
* "Black Orpheus" / "Orphée noir" (1948)
* Situations III (1949)
* Saint Genet, Actor and Martyr / S.G., comédien et martyr (1952)[130]
* The Henri Martin Affair / L'affaire Henri Martin (1953)
* Situations IV: Portraits (1964)
* Situations V: Colonialism and Neocolonialism (1964)
* Situations VI: Problems of Marxism, Part 1 (1966)
* Situations VII: Problems of Marxism, Part 2 (1967)
* The Family Idiot / L'idiot de la famille (1971–72)
* Situations VIII: Autour de 1968 (1972)
* Situations IX: Mélanges (1972)
* Situations X: Life/Situations: Essays Written and Spoken / Politique et Autobiographie (1976)

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## See also[edit | edit source]

* Sartre's Roads to Freedom Trilogy
* Situation (Sartre)
* Place Jean-Paul-Sartre-et-Simone-de-Beauvoir
* 1964 Nobel Prize in Literature

## References[edit | edit source]

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117. ^ 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.
118. ^ "Sartre par lui-même (Sartre by Himself)". Raforum.info. 28 September 1966. Archived from the original on 30 September 2011. Retrieved 27 October 2011.
119. ^ "Interview with Jean-Paul Sartre" in The Philosophy of Jean-Paul Sartre, ed. P. A. Schilpp, p. 21.
120. ^ Aronson 1980, p. 121.
121. ^ Scriven 1993, p. 8.
122. ^ Scriven 1993, p. 22.
123. ^ Aronson 1980, p. 157.
124. ^ Brian C. Anderson (1 February 2004). "The Absolute Intellectual". Hoover Institution. Stanford University. Archived from the original on 13 November 2011.
125. ^ Michael Walzer (Spring 2002). "Can There Be a Decent Left?". Dissent. Archived from the original on 18 November 2011.
126. ^ a b Christian Filostrat. "Frantz Fanon's Widow Speaks: Interview with Frantz Fanon's Widow Josie Fanon" Archived 5 June 2021 at the Wayback Machine. Negritude Agonistes. Accessed 05 June 2021.
127. ^ Woodward, Kirk (9 July 2010). "The Most Famous Thing Jean-Paul Sartre Never Said". Rick on Theater. Blogger (Google: blogspot.com). Archived from the original on 8 July 2011. Retrieved 8 January 2010.
128. ^ a b Holland, Norman N. "John Huston, Freud, 1962". A Sharper Focus. Archived from the original on 23 July 2018. Retrieved 26 May 2019.
129. ^ Roudinesco, Elisabeth. Jacques Lacan & Co: A History of Psychoanalysis in France, 1925–1985. Chicago: University of Chicago Press, 1990, p. 166
130. ^ a b "Jean-Paul Sartre – Biographical". NobelPrize.org. Nobel Media AB. 2019. Archived from the original on 9 January 2010. Retrieved 26 May 2019.
131. ^ "Jean-Paul Sartre Biography". People.brandeis.edu. Archived from the original on 1 November 2011. Retrieved 27 October 2011.

## Sources[edit | edit source]

* Aronson, Ronald (1980). Jean-Paul Sartre – Philosophy in the World. London: NLB.
* Aronson, Ronald (2004). Camus & Sartre: The Story of a Friendship and the Quarrel That Ended It. University of Chicago Press. ISBN 978-0-226-02796-8.
* Baert, Patrick (2015). The Existentialist Moment: The Rise of Sartre as a Public Intellectual. Cambridge: Polity Press.
* Bondy, Francois (April 1967). "Jean-Paul Sartre and Politics". The Journal of Contemporary History. 2 (2): 25–48. doi:10.1177/002200946700200204. S2CID 150438929.
* Cohen-Solal, Annie (1987). Narman MacAfee (ed.). Sartre: A Life. Translated by Anna Cancogni. New York: Pantheon Books. ISBN 978-0-394-52525-9.
* de Beauvoir, Simone (1984). Adieux: A Farewell to Sartre. Translated by Patrick O'Brian. New York: Pantheon Books. ISBN 9780394530352.
* Fulton, Ann (1999). Apostles of Sartre: Existentialism in America, 1945–1963. Evanston, IL: Northwestern University Press.
* Gerassi, John (1989). Jean-Paul Sartre: Hated Conscience of His Century. Volume 1: Protestant or Protester?. Chicago: University of Chicago Press. ISBN 978-0-226-28797-3.
* Hayman, Ronald (1992). Sartre: A Biography. New York: Carroll & Graf Publishers. ISBN 978-0-881-84875-5. (Detailed chronology of Sartre's life on pages 485–510.)
* Kirsner, Douglas (2003). The Schizoid World of Jean-Paul Sartre and R.D. Laing. New York: Karnac.
* Malinge, Yoann (2013). "Does our past have a motivational effect? Our reasons for acting: Sartre's philosophy of action". Vol. 4, no. 2\. Ethics in Progress. pp. 46–53.
* Malinge, Yoann (2016). "Sartre, " The Transcendance of the Ego "". The Literary Encyclopedia. Retrieved 25 May 2019 - via Academia.
* Malinge, Yoann (2021). "Sartre, "Existentialism is a humanism"". The Literary Encyclopedia. Retrieved 12 May 2021 - via Academia.
* Ousby, Ian (2000). Occupation: The Ordeal of France, 1940–1944. New York: Cooper Square Press.
* Scriven, Michael (1993). Sartre and the Media. London: MacMillan Press Ltd.
* Scriven, Michael (1999). Jean-Paul Sartre: Politics and Culture in Postwar France. London: MacMillan Press Ltd.
* Thody, Philip (1964). Jean-Paul Sartre. London: Hamish Hamilton.

## Further reading[edit | edit source]

* Allen, James Sloan, "Condemned to Be Free", Worldly Wisdom: Great Books and the Meanings of Life, Savannah: Frederic C. Beil, 2008. ISBN 978-1-929490-35-6.
* Joseph S. Catalano, A Commentary on Jean-Paul Sartre's Critique of Dialectical Reason, University of Chicago Press, 1987. ISBN 978-0-226-09701-5.
* L. S. Cattarini, Beyond Sartre and Sterility: Surviving Existentialism (Montreal, 2018: contact argobookshop.ca) ISBN 978-0-9739986-1-0
* Steven Churchill and Jack Reynolds (eds.), Jean-Paul Sartre: Key Concepts, London/New York: Routledge, 2014.
* Wilfrid Desan, The Tragic Finale: An Essay on the philosophy of Jean-Paul Sartre (1954).
* Robert Doran, "Sartre's Critique of Dialectical Reason and the Debate with Lévi-Strauss", Yale French Studies 123 (2013): 41–62.
* Thomas Flynn, Sartre and Marxist Existentialism: The Test Case of Collective Responsibility, Chicago: University of Chicago Press, 1984.
* Judaken, Jonathan (2006) Jean-Paul Sartre and the Jewish Question: Anti-antisemitism and the Politics of the French Intellectual. Lincoln: University of Nebraska Press.
* R. D. Laing and D. G. Cooper, Reason and Violence: A Decade of Sartre's Philosophy, 1950–1960, New York: Pantheon, 1971.
* Suzanne Lilar, A propos de Sartre et de l'amour, Paris: Grasset, 1967.
* Axel Madsen, Hearts and Minds: The Common Journey of Simone de Beauvoir and Jean-Paul Sartre, William Morrow & Co, 1977.
* Élisabeth Roudinesco, Philosophy in Turbulent Times: Canguilhem, Sartre, Foucault, Althusser, Deleuze, Derrida, New York: Columbia University Press, 2008.
* Edward Said, 2000: My Encounter with Sartre, London Review of Books
* Jean-Paul Sartre and Benny Levy, Hope Now: The 1980 Interviews, translated by Adrian van den Hoven, Chicago: University of Chicago Press, 1996.
* P. V. Spade, Class Lecture Notes on Jean-Paul Sartre's Being and Nothingness. 1996.
* Gianluca Vagnarelli, La democrazia tumultuaria. Sulla filosofia politica di Jean-Paul Sartre, Macerata, EUM, 2010.
* Jonathan Webber, The Existentialism of Jean-Paul Sartre, London: Routledge, 2009.
* H. Wittmann, Sartre und die Kunst. Die Porträtstudien von Tintoretto bis Flaubert, Tübingen: Gunter Narr Verlag, 1996.
* H. Wittmann, L'esthétique de Sartre. Artistes et intellectuels, translated from German by N. Weitemeier and J. Yacar, Éditions L'Harmattan (Collection L'ouverture philosophique), Paris, 2001.
* H. Wittmann, Sartre and Camus in Aesthetics. The Challenge of Freedom, edited by Dirk Hoeges. Dialoghi/Dialogues. Literatur und Kultur Italiens und Frankreichs, vol. 13, Frankfurt/M: Peter Lang, 2009. ISBN 978-3-631-58693-8.

## External links[edit | edit source]

Justapedia supports:

* File:Commons-logo.svgMedia from Commons
* File:Wikiquote-logo.svgQuotations from Wikiquote
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* Jean-Paul Sartre at Curlie
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### By Sartre[edit | edit source]

* Works by or about Jean-Paul Sartre at Internet Archive
* "Americans and Their Myths"—Sartre's essay in The Nation (18 October 1947 issue)
* Sartre Texts on Philosophy Archive
* Sartre Internet Archive on Marxists.org
* Works by Jean-Paul Sartre at Open LibraryTemplate:WikidataCheck
* George H. Bauer Jean Paul Sartre Manuscript Collection. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.

### On Sartre[edit | edit source]

* UK Sartre Society
* Groupe d'études sartriennes, Paris
* Newspaper clippings about Jean-Paul Sartre in the 20th Century Press Archives of the ZBW

* v
* t
* e

Jean-Paul Sartre

Novels and
short stories|

* Nausea (1938)
* The Wall (1939) including
* The Childhood of a Leader
* The Roads to Freedom
* The Age of Reason (1945)
* The Reprieve (1945)
* Troubled Sleep (1949)
* In the Mesh (1948)
* Intimacy (1949)
* Hurricane over Cuba (1961)

Plays and
screenplays|

* Bariona (1940)
* The Flies (1943)
* No Exit (1944)
* Morts sans sépulture (1945)
* The Respectful Prostitute (1946)
* The Chips Are Down (1947)
* Dirty Hands (1948)
* The Devil and the Good Lord (1951)
* Kean (1953)
* Nekrassov (1955)
* The Condemned of Altona (1959)
* The Trojan Woman (1965)
* The Freud Scenario (1984)

Philosophical
essays and books|

* "Imagination: A Psychological Critique" (1936)
* "The Transcendence of the Ego" (1936)
* "Sketch for a Theory of the Emotions" (1939)
* The Imaginary (1940)
* Being and Nothingness (1943)
* Existentialism Is a Humanism (1946)
* "Search for a Method" (1957)
* "Critique of Dialectical Reason" (1960, 1985)
* "Notebooks for an Ethics" (1983)
* "Truth and Existence" (1989)

Critical essays|

* "Anti-Semite and Jew" (1946)
* "Situations I–X (1947–1976)
* "Black Orpheus" (1948)
* "Saint Genet, Actor and Martyr" (1952)
* "The Henri Martin Affair" (1953)
* "The Family Idiot" (1971–72)

Autobiographical|

* Sartre by Himself (1959)
* The Words (1964)
* Witness to My Life & Quiet Moments in a War (1983)
* War Diaries: Notebooks from a Phony War (1984)

Related|

* Authenticity
* Bad faith (mauvaise foi)
* Existence precedes essence
* Les Temps modernes
* Madah-Sartre
* Simone de Beauvoir
* Arlette Elkaïm-Sartre (adopted daughter)
* Situation
* Place Jean-Paul-Sartre-et-Simone-de-Beauvoir

* v
* t
* e

Simone de Beauvoir

Fiction|

* When Things of the Spirit Come First (1937)
* She Came to Stay (1943)
* The Blood of Others (1945)
* All Men Are Mortal (1946)
* The Mandarins (1954)

Non-fiction|

* Pyrrhus and Cineas (1944)
* The Ethics of Ambiguity (1946)
* The Second Sex (1949)
* The Coming of Age (1970)

Related|

* Hélène de Beauvoir (sister)
* Sylvie Le Bon-de Beauvoir (adopted daughter)
* Jean-Paul Sartre
* Place Jean-Paul-Sartre-et-Simone-de-Beauvoir

Articles related to Jean-Paul Sartre

* v
* t
* e

Continental philosophy

Philosophers|

* Theodor W. Adorno
* Giorgio Agamben
* Louis Althusser
* Hannah Arendt
* Raymond Aron
* Gaston Bachelard
* Alain Badiou
* Roland Barthes
* Georges Bataille
* Jean Baudrillard
* Zygmunt Bauman
* Walter Benjamin
* Simone de Beauvoir
* Henri Bergson
* Maurice Blanchot
* Pierre Bourdieu
* Martin Buber
* Judith Butler
* Albert Camus
* Georges Canguilhem
* Thomas Carlyle
* Ernst Cassirer
* Cornelius Castoriadis
* Emil Cioran
* Hélène Cixous
* Benedetto Croce
* Paul de Man
* Guy Debord
* Manuel DeLanda
* Gilles Deleuze
* Jacques Derrida
* Wilhelm Dilthey
* Hubert Dreyfus
* Umberto Eco
* Terry Eagleton
* Friedrich Engels
* Frantz Fanon
* Johann Gottlieb Fichte
* Mark Fisher
* Michel Foucault
* Hans-Georg Gadamer
* Giovanni Gentile
* Félix Guattari
* Antonio Gramsci
* Jürgen Habermas
* G. W. F. Hegel
* Martin Heidegger
* Edmund Husserl
* Roman Ingarden
* Luce Irigaray
* Fredric Jameson
* Karl Jaspers
* Walter Kaufmann
* Søren Kierkegaard
* Ludwig Klages
* Pierre Klossowski
* Alexandre Kojève
* Alexandre Koyré
* Leszek Kołakowski
* Julia Kristeva
* Robert Kurz
* Jacques Lacan
* Philippe Lacoue-Labarthe
* François Laruelle
* Bruno Latour
* Henri Lefebvre
* Claude Lévi-Strauss
* Emmanuel Levinas
* Niklas Luhmann
* György Lukács
* Jean-François Lyotard
* Gabriel Marcel
* Herbert Marcuse
* Karl Marx
* Quentin Meillassoux
* Maurice Merleau-Ponty
* Jean-Luc Nancy
* Antonio Negri
* Friedrich Nietzsche
* José Ortega y Gasset
* Jacques Rancière
* Paul Ricœur
* Edward Said
* Jean-Paul Sartre
* F. W. J. Schelling
* Carl Schmitt
* Arthur Schopenhauer
* Michel Serres
* Gilbert Simondon
* Peter Sloterdijk
* Oswald Spengler
* Edith Stein
* Leo Strauss
* Paul Virilio
* Simone Weil
* Raymond Williams
* Slavoj Žižek

Theories|

* Absurdism
* Critical theory
* Deconstruction
* Existentialism
* Frankfurt School
* German idealism
* Hegelianism
* Hermeneutics
* Marxism
* Neo-Kantianism
* Non-philosophy
* Phenomenology
* Postmodernism
* Post-structuralism
* Psychoanalytic theory
* Romanticism
* Social constructionism
* Speculative realism
* Structuralism
* Western Marxism

Concepts|

* Alterity
* Angst
* Apollonian and Dionysian
* Authenticity
* Being in itself
* Boredom
* Class struggle
* Dasein
* Death of God
* Death drive
* Différance
* Difference
* Existence precedes essence
* Existential crisis
* Facticity
* Genealogy
* Habitus
* Template:Hauntology
* Historical materialism
* Ideology
* Intersubjectivity
* Leap of faith
* Master–slave dialectic
* Master–slave morality
* Oedipus complex
* Ontic
* Ontopoetics
* Other
* Power
* Ressentiment
* Self-deception
* Totalitarianism
* Trace
* Transvaluation of values
* Violence#Philosophical perspectives
* Wertkritik
* Will to power

* Category
* Index

* v
* t
* e

Existentialism

Concepts|

* Abandonment
* Absurdism
* Angst
* Authenticity
* Bad faith
* Being in itself
* Existence precedes essence
* Existential crisis
* Facticity
* Meaning
* Nihilism
* Other

Thinkers|

* Nicola Abbagnano
* Hannah Arendt
* Abdel Rahman Badawi
* Hazel Barnes
* Karl Barth
* Nikolai Berdyaev
* Steve Biko
* Martin Buber
* Rudolf Bultmann
* Dino Buzzati
* Albert Camus
* Jane Welsh Carlyle
* Thomas Carlyle
* Emil Cioran
* Walter A. Davis
* Simone de Beauvoir
* Fyodor Dostoevsky
* William A. Earle
* Ralph Ellison
* Frantz Fanon
* Vilém Flusser
* Benjamin Fondane
* James Anthony Froude
* Alberto Giacometti
* Juozas Girnius
* Lewis Gordon
* Martin Heidegger
* Edmund Husserl
* Eugène Ionesco
* Nae Ionescu
* William James
* Karl Jaspers
* Franz Kafka
* Walter Kaufmann
* Søren Kierkegaard
* Ladislav Klíma
* Emmanuel Levinas
* John Macquarrie
* Naguib Mahfouz
* Gabriel Marcel
* Vytautas Mačernis
* Rollo May
* Maurice Merleau-Ponty
* Friedrich Nietzsche
* José Ortega y Gasset
* Viktor Petrov
* Franz Rosenzweig
* Jean-Paul Sartre
* Aous Shakra
* Lev Shestov
* Joseph B. Soloveitchik
* Paul Tillich
* Rick Turner
* Miguel de Unamuno
* John Daniel Wild
* Colin Wilson
* Richard Wright
* Peter Wessel Zapffe

Related|

* Phenomenology (philosophy)
* Continental philosophy
* Transcendentalism
* German idealism
* Western Marxism
* Existentialist anarchism
* Existential nihilism
* Atheistic existentialism

* v
* t
* e

Metaphysics

Metaphysicians|

* Parmenides
* Plato
* Aristotle
* Plotinus
* Duns Scotus
* Thomas Aquinas
* Francisco Suárez
* Nicolas Malebranche
* René Descartes
* John Locke
* David Hume
* Thomas Reid
* Immanuel Kant
* Isaac Newton
* Arthur Schopenhauer
* Baruch Spinoza
* Georg W. F. Hegel
* George Berkeley
* Gottfried Wilhelm Leibniz
* Christian Wolff
* Bernard Bolzano
* Hermann Lotze
* Henri Bergson
* Friedrich Nietzsche
* Charles Sanders Peirce
* Joseph Maréchal
* Ludwig Wittgenstein
* Martin Heidegger
* Alfred N. Whitehead
* Bertrand Russell
* G. E. Moore
* Gilles Deleuze
* Jean-Paul Sartre
* Gilbert Ryle
* Hilary Putnam
* P. F. Strawson
* R. G. Collingwood
* Rudolf Carnap
* Saul Kripke
* W. V. O. Quine
* G. E. M. Anscombe
* Donald Davidson
* Michael Dummett
* D. M. Armstrong
* David Lewis
* Alvin Plantinga
* Héctor-Neri Castañeda
* Peter van Inwagen
* Derek Parfit
* Alexius Meinong
* Ernst Mally
* Edward N. Zalta
* more ...

Theories|

* Abstract object theory
* Action theory
* Anti-realism
* Determinism
* Dualism
* Enactivism
* Essentialism
* Existentialism
* Free will
* Idealism
* Libertarianism
* Liberty
* Materialism
* Meaning of life
* Monism
* Naturalism
* Nihilism
* Phenomenalism
* Realism
* Physicalism
* Platonic realism
* Relativism
* Scientific realism
* Solipsism
* Subjectivism
* Substance theory
* Truthmaker theory
* Type theory

Concepts|

* Abstract object
* Anima mundi
* Category of being
* Causality
* Causal closure
* Choice
* Cogito, ergo sum
* Concept
* Embodied cognition
* Essence
* Existence
* Experience
* Hypostatic abstraction
* Idea
* Identity
* Information
* Insight
* Intelligence
* Intention
* Linguistic modality
* Matter
* Meaning
* Mental representation
* Mind
* Motion
* Nature
* Necessity
* Object
* Pattern
* Perception
* Physical object
* Principle
* Property
* Qualia
* Quality
* Reality
* Relation
* Soul
* Subject
* Substantial form
* Thought
* Time
* Truth
* Type–token distinction
* Universal
* Unobservable
* Value
* more ...

Related topics|

* Axiology
* Cosmology
* Epistemology
* Feminist metaphysics
* Interpretations of quantum mechanics
* Mereology
* Meta-
* Ontology
* Philosophy of mind
* Philosophy of psychology
* Philosophy of self
* Philosophy of space and time
* Teleology

* Category

* v
* t
* e

Social and political philosophy

Ancient|

* Aristotle
* Augustine
* Chanakya
* Cicero
* Confucius
* Han Fei
* Lactantius
* Laozi
* Mencius
* Mozi
* Origen
* Philo
* Plato
* Plutarch
* Polybius
* Shang
* Sun Tzu
* Tertullian
* Thucydides
* Valluvar
* Xenophon
* Xunzi

Medieval|

* Alpharabius
* Aquinas
* Avempace
* Averroes
* Baldus
* Bartolus
* Bruni
* Dante
* Gelasius
* al-Ghazali
* Giles
* Gratian
* Gregory
* Ibn Khaldun
* John of Salisbury
* Latini
* Maimonides
* Marsilius
* Muhammad
* Nizam al-Mulk
* Ockham
* Photios
* Ibn Tufail
* Wang

Early modern|

* Beza
* Boétie
* Bodin
* Bossuet
* Buchanan
* Calvin
* Duplessis-Mornay
* Erasmus
* Filmer
* Goslicius
* Grotius
* Guicciardini
* Harrington
* Hayashi
* Hobbes
* Hotman
* James
* Leibniz
* Locke
* Luther
* Machiavelli
* Malebranche
* Milton
* Montaigne
* More
* Müntzer
* Pufendorf
* Sidney
* Spinoza
* Suárez

18th–19th-century|

* Bakunin
* Bastiat
* Beccaria
* Bentham
* Bolingbroke
* Bonald
* Burke
* Carlyle
* Comte
* Condorcet
* Constant
* Cortés
* Emerson
* Engels
* Fichte
* Fourier
* Franklin
* Godwin
* Haller
* Hamann
* Hegel
* Helvétius
* Herder
* Hume
* Jefferson
* Kant
* political philosophy
* Kierkegaard
* Le Bon
* Le Play
* Madison
* Maistre
* Marx
* Mazzini
* Mill
* Montesquieu
* Nietzsche
* Novalis
* Owen
* Paine
* Renan
* Rousseau
* Royce
* Sade
* Saint-Simon
* Schiller
* Smith
* Spencer
* Spooner
* de Staël
* Stirner
* Taine
* Thoreau
* Tocqueville
* Tucker
* Vico
* Vivekananda
* Voltaire
* Warren

20th–21st-century|

* Adorno
* Agamben
* Ambedkar
* Arendt
* Aurobindo
* Aron
* Badiou
* Baudrillard
* Bauman
* Benoist
* Berlin
* Bernstein
* Burnham
* Butler
* Camus
* Chomsky
* de Beauvoir
* Debord
* Deleuze
* Dewey
* Dmowski
* Du Bois
* Dugin
* Durkheim
* Dworkin
* Evola
* Foucault
* Fromm
* Fukuyama
* Gandhi
* Gehlen
* Gentile
* Gramsci
* Guénon
* Habermas
* Hayek
* Heidegger
* Hoppe
* Huntington
* Irigaray
* Jouvenel
* Kautsky
* Kirk
* Kołakowski
* Kropotkin
* Laclau
* Land
* Lenin
* Luxemburg
* MacIntyre
* Mansfield
* Mao
* Marcuse
* Maritain
* Maurras
* Michels
* Mises
* Mosca
* Mouffe
* Negri
* Niebuhr
* Nozick
* Nursî
* Oakeshott
* Ortega
* Pareto
* Polanyi
* Popper
* Qutb
* Radhakrishnan
* Rand
* Rawls
* Röpke
* Rothbard
* Russell
* Santayana
* Sarkar
* Sartre
* Schmitt
* Scruton
* Searle
* Shariati
* Simmel
* Skinner
* Sombart
* Sorel
* Spann
* Spengler
* Strauss
* Sun
* Taylor
* Voegelin
* Walzer
* Weber
* Weil
* Yarvin
* Žižek

Social theories|

* Anarchism
* Authoritarianism
* Collectivism
* Christian theories
* Communism
* Communitarianism
* Conflict theories
* Confucianism
* Consensus theory
* Conservatism
* Contractualism
* Cosmopolitanism
* Culturalism
* Elite theory
* Fascism
* Feminist theories
* Gandhism
* Hindu nationalism (Hindutva)
* Individualism
* Islamic theories
* Islamism
* Legalism
* Liberalism
* Libertarianism
* Mohism
* National liberalism
* Populism
* Republicanism
* Social constructionism
* Social constructivism
* Social Darwinism
* Social determinism
* Socialism
* Utilitarianism

Related articles|

* Critique of political economy
* Critique of work
* Jurisprudence
* Philosophy and economics
* Philosophy of education
* Philosophy of history
* Philosophy of law
* Philosophy of love
* Philosophy of social science
* Political ethics
* Social epistemology
* Index

* Category

* v
* t
* e

Laureates of the Nobel Prize in Literature

1901–1925|

* 1901: Sully Prudhomme
* 1902: Theodor Mommsen
* 1903: Bjørnstjerne Bjørnson
* 1904: Frédéric Mistral / José Echegaray
* 1905: Henryk Sienkiewicz
* 1906: Giosuè Carducci
* 1907: Rudyard Kipling
* 1908: Rudolf Eucken
* 1909: Selma Lagerlöf
* 1910: Paul Heyse
* 1911: Maurice Maeterlinck
* 1912: Gerhart Hauptmann
* 1913: Rabindranath Tagore
* 1914
* 1915: Romain Rolland
* 1916: Verner von Heidenstam
* 1917: Karl Gjellerup / Henrik Pontoppidan
* 1918
* 1919: Carl Spitteler
* 1920: Knut Hamsun
* 1921: Anatole France
* 1922: Jacinto Benavente
* 1923: W. B. Yeats
* 1924: Władysław Reymont
* 1925: George Bernard Shaw

1926–1950|

* 1926: Grazia Deledda
* 1927: Henri Bergson
* 1928: Sigrid Undset
* 1929: Thomas Mann
* 1930: Sinclair Lewis
* 1931: Erik Axel Karlfeldt (posthumously)
* 1932: John Galsworthy
* 1933: Ivan Bunin
* 1934: Luigi Pirandello
* 1935
* 1936: Eugene O'Neill
* 1937: Roger Martin du Gard
* 1938: Pearl S. Buck
* 1939: Frans Eemil Sillanpää
* 1940
* 1941
* 1942
* 1943
* 1944: Johannes V. Jensen
* 1945: Gabriela Mistral
* 1946: Hermann Hesse
* 1947: André Gide
* 1948: T. S. Eliot
* 1949: William Faulkner
* 1950: Bertrand Russell

1951–1975|

* 1951: Pär Lagerkvist
* 1952: François Mauriac
* 1953: Winston Churchill
* 1954: Ernest Hemingway
* 1955: Halldór Laxness
* 1956: Juan Ramón Jiménez
* 1957: Albert Camus
* 1958: Boris Pasternak
* 1959: Salvatore Quasimodo
* 1960: Saint-John Perse
* 1961: Ivo Andrić
* 1962: John Steinbeck
* 1963: Giorgos Seferis
* 1964: Jean-Paul Sartre (declined award)
* 1965: Mikhail Sholokhov
* 1966: Shmuel Yosef Agnon / Nelly Sachs
* 1967: Miguel Ángel Asturias
* 1968: Yasunari Kawabata
* 1969: Samuel Beckett
* 1970: Aleksandr Solzhenitsyn
* 1971: Pablo Neruda
* 1972: Heinrich Böll
* 1973: Patrick White
* 1974: Eyvind Johnson / Harry Martinson
* 1975: Eugenio Montale

1976–2000|

* 1976: Saul Bellow
* 1977: Vicente Aleixandre
* 1978: Isaac Bashevis Singer
* 1979: Odysseas Elytis
* 1980: Czesław Miłosz
* 1981: Elias Canetti
* 1982: Gabriel García Márquez
* 1983: William Golding
* 1984: Jaroslav Seifert
* 1985: Claude Simon
* 1986: Wole Soyinka
* 1987: Joseph Brodsky
* 1988: Naguib Mahfouz
* 1989: Camilo José Cela
* 1990: Octavio Paz
* 1991: Nadine Gordimer
* 1992: Derek Walcott
* 1993: Toni Morrison
* 1994: Kenzaburō Ōe
* 1995: Seamus Heaney
* 1996: Wisława Szymborska
* 1997: Dario Fo
* 1998: José Saramago
* 1999: Günter Grass
* 2000: Gao Xingjian

2001–present|

* 2001: V. S. Naipaul
* 2002: Imre Kertész
* 2003: J. M. Coetzee
* 2004: Elfriede Jelinek
* 2005: Harold Pinter
* 2006: Orhan Pamuk
* 2007: Doris Lessing
* 2008: J. M. G. Le Clézio
* 2009: Herta Müller
* 2010: Mario Vargas Llosa
* 2011: Tomas Tranströmer
* 2012: Mo Yan
* 2013: Alice Munro
* 2014: Patrick Modiano
* 2015: Svetlana Alexievich
* 2016: Bob Dylan
* 2017: Kazuo Ishiguro
* 2018: Olga Tokarczuk
* 2019: Peter Handke
* 2020: Louise Glück
* 2021: Abdulrazak Gurnah
* 2022: Annie Ernaux

* v
* t
* e

1964 Nobel Prize laureates

Chemistry|

* Dorothy Hodgkin (Great Britain)

Literature (1964)|

* Jean-Paul Sartre (France)

Peace|

* Martin Luther King Jr. (United States)

Physics|

* Charles Hard Townes (United States)
* Nikolay Basov (Soviet Union)
* Alexander Prokhorov (Soviet Union)

Physiology or Medicine|

* Konrad Emil Bloch (United States)
* Feodor Felix Konrad Lynen (Germany)

Nobel Prize recipients
1959
1960
1961
1962
1963
1964
1965
1966
1967
1968
1969

* v
* t
* e

Communism

Concepts|

* Anti-capitalism
* Class conflict
* Class consciousness
* Classless society
* Collective leadership
* Common ownership
* Commune
* Communist society
* Critique of political economy
* Free association
* From each according to his ability, to each according to his needs
* Gift economy
* Market abolitionism
* Planned economy
* Proletarian internationalism
* Labour movement
* Social revolution
* Stateless society
* Wage slavery
* Workers' self-management
* World communism
* World revolution

Aspects|

* Communist party
* List of anti-capitalist and communist parties with national parliamentary representation
* List of communist parties
* Communist revolution
* Communist state
* Communist symbolism
* History of communism

Variants|

* Anarcho-communism
* Marxism
* Leninist
* Libertarian
* Pre-Marxist
* Utopian
* Primitive
* Religious
* Christian

Internationals|

* Communist League
* First International
* Second International
* Third International
* Fourth International

People|

* Babeuf
* Berlinguer
* Beauvoir
* Bordiga
* Campanella
* Camus
* Castoriadis
* Castro
* Debord
* Durruti
* Engels
* Gramsci
* Guevara
* Guzmán
* Ho
* Hobsbawm
* Hoxha
* Kim
* Kollontai
* Kropotkin
* Lenin
* Liebknecht
* Luxemburg
* Makhno
* Malatesta
* Mao
* Marcos
* Marcuse
* Marx
* More
* Owen
* Pankhurst
* Pannekoek
* Pasolini
* Reclus
* Reich
* Sacco and Vanzetti
* Sankara
* Sartre
* Stalin
* Thälmann
* Tito
* Togliatti
* Trotsky
* Weitling
* Zetkin

By region|

* Colombia
* France
* India
* Kerala
* Korea
* Nepal
* Peru
* Philippines
* Poland
* Soviet Union
* Sumatra
* Vietnam

Anthem|

* "The Internationale"

Related topics|

* Anti-communism
* Anti anti-communism
* Anti-communist mass killings
* Anti-fascism
* Communitarianism
* Crimes against humanity under communist regimes (Mass killings)
* Internationalism
* Intentional community
* Left-wing politics
* Old Left
* New Left
* LGBT rights
* Marx's theory of alienation
* National communism
* Romania
* Red Scare
* Revolutionary socialism
* Socialist economics
* Socialist mode of production
* Trade union
* War communism
* Worker cooperative

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