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Journal articles on the topic 'French Existentialism'
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1
Aspray, Barnabas. "‘No One Can Serve Two Masters’: The Unity of Philosophy and Theology in Ricœur’s Early Thought." Open Theology 5, no. 1 (January 1, 2019): 320–31. http://dx.doi.org/10.1515/opth-2019-0025.
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Abstract While the French philosopher Paul Ricœur is not usually thought of as an existentialist, during his early career he engaged deeply with existentialist thought, and published two articles on the relationship between existentialism and Christian faith. Ricœur’s attempts to relate philosophy and theology often led to great personal distress, which he occasionally referred to as “controlled schizophrenia,” in which he struggled to remain faithful to both philosophical and theological discourse without compromising one for the sake of the other. This essay first explores the influence of existentialist philosophy on Ricœur before surveying how Ricœur understood existentialism, and how in his view it transforms the relationship between philosophy and theology. It then shows how Ricœur is ultimately able to retain his “dual allegiance” to both discourses through active hope in how the Christian doctrine of creation ex nihilo testifies to their original and final unity.
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Dhanapal, Saroja. "An existentialist reading of K.S. Maniam’s ‘The Return’." Journal of English Language and Literature 2, no. 1 (August 30, 2014): 100–108. http://dx.doi.org/10.17722/jell.v2i1.26.
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According to Peyre (1948:21), the fathers and forefathers of existentialism were mostly Germans, but it was adapted and transformed by the French and was re-exported to the rest of the world. Peyre’s inference reduces the history of existentialism to a nutshell. Existentialism can be defined as an intellectual movement that reflects all aspects of modern life. In literature, this theory acts as a useful approach to analysing literary works in order to make sense of the complexities, contradictions and dilemmas surrounding the characters. The purpose of this research paper is to study the novel of Subramaniam Krishnan, popularly known as K. S. Maniam, an Indian Malaysian academic and novelist, from an existentialist perspective. His novels deal with the lives and problems of the post-colonial Indian Diaspora in Malaysia. In 2000, he received the Raja Rao Award for Outstanding Contribution to the Literature of the South Asian Diaspora. His first novel ‘The Return’ is an autobiographical novel which deals with cultural struggle and cultural identity. This novel will be analysed from an existential perspective.
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KUKLICK, BRUCE. "FRENCH LETTERS." Modern Intellectual History 1, no. 2 (August 2004): 283–92. http://dx.doi.org/10.1017/s1479244304000162.
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George Cotkin, Existential America (Baltimore: Johns Hopkins University Press, 2003)Ann Fulton, Apostles of Sartre: Existentialism in America, 1945–1963 (Evanston, IL: Northwestern University Press, 1999)Jean-Philippe Mathy, Extrême-Occident: French Intellectuals and America (Chicago: University of Chicago Press, 1993)Jean-Philippe Mathy, French Resistance: The French–American Culture Wars (Minneapolis: University of Minnesota Press, 2000)
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Cotkin, George. "French Existentialism and American Popular Culture, 1945–1948." Historian 61, no. 2 (December 1, 1998): 327–40. http://dx.doi.org/10.1111/j.1540-6563.1999.tb01029.x.
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Duran, Jane. "Beauvoir on Existential Thought." Philosophica: International Journal for the History of Philosophy 29, no. 57 (2021): 69–81. http://dx.doi.org/10.5840/philosophica202128575.
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It is argued that some of Beauvoir’s short, journalistic pieces shed new light on her overall philosophical positions. Special analysis is made of “Existentialism and Popular Wisdom”, with its advertence to our standard take on human affairs. Part of the argument is that Beauvoir expands on notions taken from the common culture, and that she does so in a way that sheds new light on existentialist concepts. Taking into consideration the extent of her work with Sartre, we can assume that Beauvoir is making powerful statements with her analysis. It is also important to note that this work represents a level of publication intended for the average French reader, and that much of her writing in this vein has received very little comment.
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Syvachenko, G. "VOLODYMYR VINNICHENKO IN THE DISCOURSE OF FRENCH MODERNISM." Comparative studies of Slavic languages and literatures. In memory of Academician Leonid Bulakhovsky, no. 36 (2020): 253–70. http://dx.doi.org/10.17721/2075-437x.2020.36.20.
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The article explores the works of the famous Ukrainian writer Volodymyr Vynnychenko in the context of French literature of the first half of the twentieth century, and modernist trends in particular. The Ukrainian writer, philosopher, and public figure arrived in France in the mid-1920s to live there for almost three decades. He was interested in French literature, corresponded with A. France, A. Gide, co-translated with his wife his own works into French. His late-1940s translation of the novel Nova Zapovid (The New Commandment ) marked his engagement with the French literary process. The novel was awarded a prize by a literary clubs, and demonstrated resemblance to the major trends in French modernism. The article focuses on defining the typological correspondences in the interpretation by Vynnychenko and M. Proust of such components as subjective consciousness, mixed impressionism, memoir discourse. The author’s attention has been turned towards the specifics of the typological similarity of Vynnychenko and A. Gide’s aesthetic views, their assertion of the ideas of individualism, the quest for harmonization of the self, and symbolic “artistry.” Vynnychenko’s works are also analyzed in the context of French existentialism, including the study of such typological similarities of the aesthetic and philosophical views of the Ukrainian writer and A. Camus as undisguised moralizing, a claim to be perceived as teachers of life in solving practical ethical problems of the human condition. The author examines the methods and aesthetic constructions of such concepts of existentialism as freedom, choice, death, anxiety, relationships between the self and the Other in the works of Vynnychenko, J.P. Sartre, and S. de Beauvoir. The correlation between the works of Vynnychenko and A. de Saint-Exupéry is separately studied within the paradigm of existentialism, including “honesty with oneself” and honesty with others; the idea of community and the instinct of public responsibility. The critical optics of research combines the historical specificity of the development of French modernism, its philosophical foundations, the ethnic identity of the Ukrainian writer, and the inherent incorporation of his poetics into the paradigm of French modernism. For researchers, teachers, students of philology and those interested in V. Vynnychenko’s oeuvres and problems of literary modernism.
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YAQOOB, WASEEM. "RECONCILIATION AND VIOLENCE: HANNAH ARENDT ON HISTORICAL UNDERSTANDING." Modern Intellectual History 11, no. 2 (June 26, 2014): 385–416. http://dx.doi.org/10.1017/s1479244314000067.
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This essay reconstructs Hannah Arendt's reading of Marx and Hegel in order to elucidate her critique of comprehensive philosophies of history. During the early 1950s Arendt endeavoured to develop a historical epistemology suitable to her then embryonic understanding of political action. Interpretations of her political thought either treat historical narrative as orthogonal to her central theoretical concerns, or focus on the role of “storytelling” in her writing. Both approaches underplay her serious consideration of the problem of historical understanding in the course of an engagement with European Marxism, French existentialism and French interpretations of Hegel. This essay begins with her writings on totalitarianism and her ambiguous relation with Marxism during the 1940s, and then examines her critique of French existentialism before finally turning to her “Totalitarian Elements of Marxism” project in the early 1950s. Reconstructing Arendt's treatment of philosophies of history helps elucidate the themes of violence and the relationship between means and ends in her political thought, and places a concept of history at the centre of her thought.
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최이문. "Aspects of Existentialism in John Fowles’s The French Lieutenant’s Woman." English21 20, no. 1 (June 2007): 33–55. http://dx.doi.org/10.35771/engdoi.2007.20.1.002.
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Mostafa Hussein, Wafaa A. "Freedom as the Antithesis of Commitment in Jean-Paul Sartre’s The Flies (Les Mouches)." International Journal of Linguistics, Literature and Culture 8, no. 2 (June 30, 2021): 1–17. http://dx.doi.org/10.19044/llc.v8no2a1.
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In the mid of the twentieth century, French Existentialism was a predominant doctrine that significantly enriched and influenced the literary scene in Europe during the Post-War area. Jean-Paul Sartre (1905-1980), the founder of Existentialism, is both a professional philosopher and a talented man of letters whose literary achievements represent a declarative embodiment of his Existentialist philosophy. In his 1943 drama, The Flies (Les Mouches), Sartre puts the Greek myth into a drastically innovative structure, where contemporary issues and values are presented through classical outlines. The current study aims to present a critical analysis of Sartre's depiction of the Electra/Orestes myth in The Flies through demonstrating how Greek mythology becomes an essential substructure of the play's Existentialistic framework, on the one hand, and questioning the credibility of the Sartrean concept of freedom and commitment, as illustrated in the play, on the other hand. The study utilizes the Existentialist philosophy as a theoretical framework in order to elucidate that the Sartrean conception of freedom and commitment is paradoxically antithetical. The research investigates how Orestes has been theoretically free and the extent to which he strives, throughout the drama, to transform this abstract freedom into a concrete experience by committing himself to a specific action: murdering Aegisthus and Clytemnestra. However, as the study proves, this Existentialist freedom becomes an illusion in the sense that Orestes' commitment to the Argives makes him a captive of society; by choosing commitment, he dismisses his freedom. The researcher has chosen "Freedom" and "Commitment" as the main topic of the present study in order to expose Sartre's existentialistic awareness of modern human beings' dilemma under the influence of all forms of aggression and highlight the discrepancy between theoretical philosophy and real-life experiences. The study adopts an interdisciplinary analytical approach where myth, philosophy, and drama are dovetailed and fused in order to expand the scope of the analysis.
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Vorozhikhina, Ksenia V. "Lev Shestov in France: Reception of the Russian Philosopher’s Ideas (First Half of the 20th Century)." Voprosy Filosofii, no. 6 (2021): 45–53. http://dx.doi.org/10.21146/0042-8744-2021-6-45-53.
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The article is devoted to the acquaintance of French critics with the philosophy of Lev Shestov, who emigrated from Russia in 1919. Shestov’s ideas almost immediately resonate with French readers and over the course of several years the philosopher gains some fame; he is perceived as one of the most important figures of modern original Russian thought, comparable in importance to M. de Unamuno in Spain and J. de Gaultier in France. Shestov makes acquaintances with French and European intellectuals (J. Rivière, J. de Gaultier, L. Levy-Bruhl and others), collaborates with reputable French magazines “Mercure de France”, “La Nouvelle Revue française”, “La Revue philosophique de la France et de l’étranger”. Shestov has disciples and followers: B. de Schloezer, G. Bataille, B. Fondane, R. Bespaloff, A. Lazarev etc. The most important for his followers is the philosopher’s appeal to the personalities of thinkers and writers, and not to their ideas; “peregrination through the souls” as a philosophical method; the inextricable link between philosophy and life; criticism to reason and morality; religious orientation and others. Shestov’s ideas become one of the sources of existentialism of A. Camus, works of A. Malraux and G. Marcel. Shestov and Fondane separate the philosophy of tragedy, identified with religious existential philosophy in the spirit of S. Kierkegaard, B. Pascal, F.M. Dostoevsky and M. Luther, from the existentialism of M. Heidegger, K. Jaspers and others.
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BARING, EDWARD. "HUMANIST PRETENSIONS: CATHOLICS, COMMUNISTS, AND SARTRE'S STRUGGLE FOR EXISTENTIALISM IN POSTWAR FRANCE." Modern Intellectual History 7, no. 3 (September 30, 2010): 581–609. http://dx.doi.org/10.1017/s1479244310000247.
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This article reconsiders Sartre's seminal 1945 talk, “Existentialism is a Humanism,” and the stakes of the humanism debate in France by looking at the immediate political context that has been overlooked in previous discussions of the text. It analyses the political discussion of the term “humanism” during the French national elections of 1945 and the rumbling debate over Sartre's philosophy that culminated in his presentation to the Club Maintenant, just one week after France went to the polls. A consideration of this context helps explain both the rise, and later the decline, of existentialism in France, when, in the changing political climate, humanism lost its centrality, setting the stage for new antihumanist criticisms of Sartre's work.
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Rokotnitz, Naomi. "“Passionate Reciprocity”: Love, Existentialism, and Bodily Knowledge in The French Lieutenant’s Woman." Partial Answers: Journal of Literature and the History of Ideas 12, no. 2 (2014): 331–54. http://dx.doi.org/10.1353/pan.2014.0023.
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Consolaro, Alessandra. "Immanence, Abjection and Transcendence through Satī/Śakti in Prabha Khaitan’s Autobiography "Anyā se ananyā"." Cracow Indological Studies 20, no. 2 (December 31, 2018): 231–56. http://dx.doi.org/10.12797/cis.20.2018.02.11.
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This article aims to explore embodiment as articulated in Prabha Khaitan’s autobiography Anyā se ananyā, inscribing it in a philosophical journey that refuses the dichotomy between Western and Indian thought. Best known as the writer who introduced French feminist existentialism to Hindi-speaking readers through her translation of Simone de Beauvoir’s The Second Sex, Prabha Khaitan is positioned as a Marwari woman, intellectual, successful businesswoman, poet, novelist, and feminist, which makes her a cosmopolitan figure. In this article I use three analytical tools: the existentialist concepts of ‘immanence’ and ‘transcendence’—as differently proposed by Jean-Paul Sartre and Simone de Beauvoir; Julia Kristeva’s definition of ‘abjection’—what does not ‘respect borders, positions, rules’ and ‘disturbs identity, system, order;’ and the satī/śakti notion—both as a venerated (tantric) ritual which gains its sanction from the scriptures, and as a practice written into the history of the Rajputs, crucial to the cultural politics of Calcutta Marwaris, who have been among the most vehement defenders of the satī worship in recent decades.
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Aich, Tapas Kumar. "Existential Psychology & Buddha Philosophy: It's Relevance in Nurturing a Healthy Mind." Journal of Psychiatrists' Association of Nepal 3 (January 2, 2015): 22–28. http://dx.doi.org/10.3126/jpan.v3i3.11836.
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The term "existentialism" have been coined by the French philosopher Gabriel Marcel in the mid-1940s and adopted by Jean-Paul Sartre. The label has been applied retrospectively to philosophers like Martin Heidegger, Karl Jaspers and Søren Kierkegaard and other 19th and 20th century philosophers who, despite profound doctrinal differences, generally held that the focus of philosophical thought should be to deal with the conditions of existence of the individual person and his or her emotions, actions, responsibilities, and thoughts. The early 19th century philosopher Søren Kierkegaard, posthumously regarded as ‘the father of existentialism’, maintained that the individual solely has the responsibilities of giving one's own life meaning and living that life passionately and sincerely, in spite of many existential obstacles and distractions including despair, angst, absurdity, alienation, and boredom. Over the last century, experts have written on many commonalities between Buddhism and various branches of modern western psychology like phenomenological psychology, psychoanalytical psychotherapy, humanistic psychology, cognitive psychology and existential psychology. In comparison to other branches of psychology, less have been studied and talked on the commonalities between Buddhist philosophy and modern existential psychology that have been propagated in the west. Buddha said that the life is ‘suffering’. Existential psychology speaks of ontological anxiety (dread, angst). Buddha said that ‘suffering is due to attachment’. Existential psychology also has some similar concepts. We cling to things in the hopes that they will provide us with a certain benefit. Buddha said that ‘suffering can be extinguished’. The Buddhist concept of nirvana is quite similar to the existentialists' freedom. Freedom has, in fact, been used in Buddhism in the context of freedom from rebirth or freedom from the effects of karma. For the existentialist, freedom is a fact of our being, one which we often ignore. Finally, Buddha says that ‘there is a way to extinguish suffering’. For the existential psychologist, the therapist must take an assertive role in helping the client become aware of the reality of his or her suffering and its roots. As a practising psychiatrist, clinician, therapist we often face patients with symptoms of depression where aetiology is not merely a reactive one, not an interpersonal conflict, not simply a cognitive distortion! Patients mainly present with some form of personal ‘existential crisis’. Unless we understand and address these existential questions, we probably, will fail to alleviate the symptoms of depression, by merely prescribing drugs, in these patients! DOI: http://dx.doi.org/10.3126/jpan.v3i3.11836
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Lipps, Hans, and Jason Hills. "Pragmatism and Existential Philosophy." Journal of French and Francophone Philosophy 18, no. 1 (January 26, 2010): 106–18. http://dx.doi.org/10.5195/jffp.2010.174.
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Hans Lipps compares pragmatism (William James and John Dewey) existentialism (Friedrich Nietzsche, Soren Kierkegaard, and Martin Heidegger) in this 1936 article translated from French. He claims that they aim at the same goals, e.g., a return to lived experience and a rejection of the Cartesian legacy in philosophy. While summarizing the commonalities of each, he engages in a polemic against philosophy then that remains relevant now into the next century.
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Chojnacka, Marta Agata. "Jean-Paul Sartre et l’absurde de l’existence La Nausée et L’Être et le Néant na Jean-Paul Sartre et l’absurde de l’existence ”La Nausée” et ”L’Être et le Néant”." Humanistyka i Przyrodoznawstwo, no. 24 (December 21, 2018): 489–501. http://dx.doi.org/10.31648/hip.2627.
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The main task of this work is to track down the absurdities of human existence which are described in the Jean-Paul Sartre’s texts. By analyzing the content of a novel Nausea author present the founding of Sartre’s theory of the existentialism that was later developed in the most famous philosophical work of the French philosopher, namely Being and nothingness. The thesis of this work is as follows: Sartre’s philosophical texts contain overall interpretation of existentialism. His literary texts give specific examples of human behavior, relationships, and activities immersed in absurd and illustrate the thesis from Sartre’s philosophical works. This article combines information contained in the philosophical and literary writings. In the first part author presents Sartre’s biography, emphasizing his literary and philosophical interests. Author tries to demonstrate absurdities of notion of existence in Nausea and Being and Nothingness to give an existential definition of the human being.
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Shahab, Ali, Faruk Faruk, and Arif Rokhman. "French Literature: From Realism to Magical Realism." Jurnal Poetika 8, no. 2 (December 26, 2020): 170. http://dx.doi.org/10.22146/poetika.v8i2.58651.
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The purpose of the article is to explore the evolution of French literature between the late 19th century and early 21st century. Although French literature has long been dominated by rationalistic ways of thinking, based on the thoughts of René Descartes and John Locke, authors have used different means to express their perceptions of society. The novel Madame Bovary (1856), including its depiction of conjugal relationships, can be considered to have pioneered realism in French literature. During the Second World War, existentialism and absurdism appeared as new ways of examining not only the relationship among humans, but also between humans and God. In the late 20th century, magical realism emerged as a new literary stream that explicitly recognized the irrationality of human thinking. This article finds that the rationality of realism was necessary for magical realism to be accepted; in this rationality, although works of magical realism were irrational, they had to be recognized as fine examples of French literature that embodied such revolutionary ideas as liberté (liberty), égalité (equality), and fraternité (fraternity). To study this phenomenon, we examine the history of french literature by applying archeological method in order to understand the world views of the authors and how they change over time.
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Zhu, Kaiying. "Merleau-Ponty—The Phenomenology of Perception, Empiricism and Intellectualism." Learning & Education 9, no. 3 (December 29, 2020): 118. http://dx.doi.org/10.18282/l-e.v9i3.1595.
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Maurice Merleau-Ponty was a French philosopher—a leading figure in existentialism and phenomenology, his philosophy of phenomenology mainly focused on the relation between the body and the mind. Yet Merleau-Ponty’s theory differs from empiricism and rationalism, it is a position in between them yet he criticized both empiricism and intellectualism. Drawing from both empiricism and intellectualism, he tried to overcome the shortcomings of them. This essay explains his argument for the primacy of perception and body and identifies the differences between Merleau-Ponty’s phenomenology, empiricism and intellectualism.
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Hashas, Mohammed. "Reading Abdennour Bidar: New Pathways for European Islamic Thought." Journal of Muslims in Europe 2, no. 1 (2013): 45–76. http://dx.doi.org/10.1163/22117954-12341258.
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Abstract This article introduces the work of the young French Muslim philosopher Abdennour Bidar (b. 1971). It argues that Bidar’s work may be the first attempt that innovatively outlines a theoretical framework for European Islamic thought that is neither Eurocentric nor Islamocentric in the classical senses of the terms. Through a theosophic approach,1 Bidar tries to put the two worldviews together in a genuine effort of a theologian-philosopher. I divide his project into three intellectual stages which correspond to his three basic concepts: Self-Islam, Islamic Existentialism, and Overcoming Religion.
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Baert, Patrick. "The sudden rise of French existentialism: a case-study in the sociology of intellectual life." Theory and Society 40, no. 6 (September 14, 2011): 619–44. http://dx.doi.org/10.1007/s11186-011-9154-4.
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Buchberger, Michelle Phillips. "Review of Naomi Rokotnitz’s “‘Passionate Reciprocity’: Love, Existentialism, and Bodily Knowledge in The French Lieutenant’s Woman.”." Journal of Literature and Science 9, no. 1 (July 1, 2016): 60–61. http://dx.doi.org/10.12929/jls.09.1.05.
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Marais, Mike. "“‘I am infinitely strange to myself’: Existentialism, the Bildungsroman, and John Fowles’s The French Lieutenant’s Woman’”." Journal of Narrative Theory 44, no. 2 (2014): 244–66. http://dx.doi.org/10.1353/jnt.2014.0008.
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Leeuwen, Bart Van, and Karen Vintges. "“A Dream, Dreamed by Reason … Hollow Like All Dreams”: French Existentialism and Its Critique of Abstract Liberalism." Hypatia 25, no. 3 (2010): 653–74. http://dx.doi.org/10.1111/j.1527-2001.2010.01109.x.
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The recent claiming of Simone de Beauvoir's legacy by French feminists for a policy of assimilation of Muslim women to Western models of self and society reduces the complexity and richness of Beauvoir's views in inacceptable ways. This article explores to what extent a politics of difference that challenges the ideals and political strategies of abstract liberalism can be extracted from and legitimized by the philosophies of Simone de Beauvoir and Jean-Paul Sartre. Without assuming their thought is identical, we can read them as elucidating each other and as implicitly exposing weak and strong points in their respective philosophies on ethnocultural relations and social identities.
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Perrin, Christophe. ""Engagez-vous, rengagez-vous…". Lignée et tradition cartésiennes dans L’être et le néant." Labyrinth 17, no. 1 (August 16, 2015): 51. http://dx.doi.org/10.25180/lj.v17i1.15.
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"Join up, they said! It’s a man’s life, they said!"Cartesian Lineage and Tradition in Being and Nothingness While Descartes is literally present in 27 of 722 pages that Being and Nothingness counts, Hegel appears in 43, Husserl in 46 and Heidegger in 47 of them. Without asserting, and thus without infirming the obvious influence of these three German thinkers on it, one year after his essay of phenomenological ontology, it is nevertheless the filiation and the manner of only the French philosopher that Sartre claims in front of Pierre Lorquet. So, which relative and which model is Descartes for him? And what relationship does Sartre exactly maintain with him? Following the track of the latter in the 1943 treatise, I want to ensure that “the individual of existentialism is Descartes’s true heir”.
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KLIGER, GILI. "HUMANISM AND THE ENDS OF EMPIRE, 1945–1960." Modern Intellectual History 15, no. 3 (October 4, 2017): 773–800. http://dx.doi.org/10.1017/s1479244317000282.
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This article situates francophone anticolonial thinkers—including Aimé Césaire, Léopold Sédar Senghor, and Frantz Fanon—within the “humanism debate” in postwar French thought. Drawing on their poetry, prose, speeches, and interviews, this article reconstructs their critique of the humanist tradition that had identified the capacity for reason as the essence of “man.” It then traces their dialogue with approaches to this critique, including existentialism, phenomenology, and surrealism, that circulated in the metropole. The particular ways in which anticolonial thinkers built upon such approaches merit our attention because they force us to revise our understanding of the politics motivating the turn to so-called “antihumanism” in the 1960s. Drawing on recent studies that have highlighted proposals for federalist alternatives to empire entertained prior to national independence, this article suggests that the “federalist imagination” helped to inspire the distinctive mode of criticism developed by certain anticolonial thinkers and taken up by later scholars.
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Čulo, Ivan, and Ivan Šestak. "The Reception of Emmanuel Mounier in Croatia and the Former Yugoslavia From the Mid-60s to the end of the 20th Century." Diacovensia 26, no. 3 (2018): 359–81. http://dx.doi.org/10.31823/d.26.3.1.
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The paper studies and analyzes the reception of the French Catholic philosopher and the initiator of personalism Emmanuel Mounier (1905-1950), in Croatia and the former Yugoslavia from the mid-sixties to the end of the 20th century. The paper examines articles on Mounier and his personalism, his works and the influence of some of his ideas. Since the mid-sixties, the personalism of Emmanuel Mounier, as well as personalism as a philosophical direction in general, has largely been perceived as an attempt to synthesize Marxism and existentialism, or as an addition to Marxism. Such an approach was particularly highlighted in the works of Franjo Zenko and Zagorka Pešić-Golubović. This gave personalism, particularly Mounier’s, certain legitimacy and a positive reflection within the then dominant, 'official' Marxist circle, but at the same time it became marginal and questionable to Christian thinkers. It is evident that Mounier's personalism was perceived apart from the rest of personalist 'milieu' (Jacques Maritain, Nikolai Berdyaev, Gabriel Marcel, Denis de Rougemont, and others), which was strongly opposed to Marxism and existentialism. This is also the case with personalist activism, regarding which there is mention only of the left-wing group around Mounier and the Esprit magazine, while the right-wing and national-oriented personalist groups were not mentioned at all. Catholic thinkers and those from emigration built a reserved stance, and from them there are no comprehensive or opinion articles on the subject. The author also attributes the questionable understanding of personalism, as well as the lesser acceptance of Mounier's work, to the fact that there is not a single translation of a Mounier’s work into Croatian language.
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Anderson, Ingrid. "Absurd Dignity: The Rebel and His Cause in Améry and Camus." Journal of French and Francophone Philosophy 24, no. 3 (February 24, 2017): 74–94. http://dx.doi.org/10.5195/jffp.2016.788.
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In “On the Necessity and Impossibility of Being a Jew,” Jean Améry admits that in Europe, “the degradation of the Jews was...identical with the death threat long before Auschwitz. In this regard, Jean-Paul Sartre, already in...his book Anti-Semite and Jew, offered a few perceptions that are still valid today.” In no uncertain terms, Améry aligns his own project to “describe the...unchanging...condition” of the Reich’s victims with Sartre’s 1946 book on anti-Semitism, a philosophical gesture that was not uncommon for left- leaning Jewish intellectuals after the war. According to Robert Misrahi, who discusses at length what he calls Sartre’s “evident good will,” “his manifest care to render justice, and his desire, in the face of the Jews’ great suffering, to address himself to them,” Anti-Semite and Jew was primarily a “powerful affirmation of sympathy” for European Jews and, moreover, “an effective weapon against anti-Semitism.” Misrahi insists that French Jews were “astonished, even stunned for what we (Jews) were used to was hatred and contempt.” Sartre’s repeated assertions that the suffering of European Jewry was undeserved and unwarranted, are underscored by his declaration that Europe’s problem was not, after all, ‘the Jew’ but the anti-Semite, whose sadistic Manichaeism and profound fear of himself and his own instincts and responsibilities, had inverted European values so profoundly as to make genocide ethical. And although Sartre repeatedly emphasizes his intention to analyze primarily the situation of French Jews, he does not fail to connect European anti-Semitism with other forms of racialized hatred; ‘the Jew’ is only a “pretext,” since “elsewhere [the anti-Semite’s] counterpart will make use of the Negro or the man of yellow skin” because anti-Semitism, “in short, is fear of the human condition.” Given the profound radicalism of such declarations at the time, it is not a surprise that Améry confessed and enacted a deep affinity for Sartrean existentialism. And yet, despite Améry’s understandable eagerness to wave the Sartrean flag, Améry’s existentialism is less like Sartre’s, and, consciously or unconsciously, far more like that of Albert Camus. Although Améry never mentions Camus in At the Mind’s Limits, Améry shares Camus’ reverence for rigorous analysis that simultaneously resists the kind of moral and political rigidity that often leads to a falsification of human experience and history. This is perhaps most evident in their overlapping treatments and understandings of human dignity and its solitary champion, the absurdist ‘rebel.’
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Miloud, Rahmoun. "CULTURAL ALIENATION AND LANGUAGE DISCONTINUITY IN LA MÉMOIRE TATTOUÉE." Littera Aperta. International Journal of Literary and Cultural Studies 5 (December 30, 2017): 73–83. http://dx.doi.org/10.21071/ltap.v5i5.13323.
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The question of Alienation is a core subject-matter of human conditioning in the present era. Therefore, it is natural that a controversial issue like alienation should leave such an indelible influence upon contemporary literature. The question of Alienation, in its different manifestations, has been conceptualized and discussed, most importantly, within the existentialistic literary perspective. Due to its historical and socio-cultural conditions, the African as well as the Maghrebian literature could not shy away from the influence of alienation, understood as an identity loss and as a sense of inferiority, experienced either before or after the contact with the Other. The dispossessed personality's search for identity is a commonplace theme in modern fiction. The present paper will discuss the different nuances of the word alienation and analyze this theme in La Mémoire Tattouée (1971), a Moroccan literary text written in French by Abdelkebir Khatibi. The aim is to show how language discontinuity stands as a cause that creates a sense of inferiority, subordination, and alienation.
Key words: identity, alienation, inferiority, existentialism, La Mémoire Tatuée, Abdelkebir Khatibi
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Pérez González, Bianca Natascha. "El infierno terrenal en los orígenes del Heavy Metal." Sincronía XXV, no. 79 (January 3, 2021): 499–508. http://dx.doi.org/10.32870/sincronia.axxv.n79.26a21.
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Heavy Metal, as a movement of art and social commitment was born as an expression of counterculture in its denial to be part of a society plagued by ethical and moral incongruities, establishing Existentialism as its dominant philosophical foundation. In the decadent religious context that characterized the twentieth century, the french philosopher Jean- Paul Sartre begets two plays, No Exit (1944) and The Devil and the Good Lord (1951), that will come to lay the foundations of one of the most transcendent hells for contemporary thought: otherness. In his music, Black Sabbath, as a pioneering group of this musical genre, contains in his lyrics the Sartrean concept of The Otherness as earthly hell. From the symbolic deconstruction of the myth of heaven and hell from the Western Christian tradition, Black Sabbath re-signifies hell to propose a rational explanation of the problems of his time and to make it the metaphor for the disillusionment and nihilism of a modern Europe, in which mythical icons are being replaced by representations of concrete reality.
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Sharma, HarGovind, and Asha Sharma. "A Rebel with a Cause: Tennessee Williams the Playwright: A Perspective." IRA International Journal of Education and Multidisciplinary Studies (ISSN 2455-2526) 7, no. 1 (May 3, 2017): 1. http://dx.doi.org/10.21013/jems.v7.n1.p1.
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<div><p><em>Albert Camus, a French philosopher, thinker and writer, along with Jean Paul Sartre gave a philosophical base to French existentialism. Though he would publically disavow any ideological association to this movement which gripped post-war Europe, it was his writings, nevertheless, which would shape much of the future direction that this movement would take. In his book The Rebel, An Essay on Man in RevoltCamus gave a philosophical construct to the existential conundrum which fueled and sustained this movement. In this seminal work he defines rebellion as the quintessential human response to a seemingly absurd existence. According to him it is an act of simultaneous denial and acceptance: we negate the forces which strike at the root of our existence and, in the same breath celebrate the validity of our existence in our day today living. This is what helps us retain our faith in our own humanity while pitted against the depredations of a subversive social, moral and cosmological order. Though separated by vast intercontinental distances, cultural differences andvarying tastes and sensibilities, there is a remarkable degree of convergence of thought between Camus, the French thinker and Tennessee Williams, the American playwright. Camus’ rallying call to his ‘rebel’ finds resonance in the redoubtable fight of Williams’ protagonists in play after play wherein these ‘sensitive non-conformists’ would continue to wage a relentless battle against the inequities of the world despite their foreknowledge that they are doomed to fail. At the heart of their common philosophy, is the need to assert the fact of our existence without succumbing to the forces of negation even when the quotidian reality of life would seem to preclude any hope.</em></p></div>
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Goldberg, Daria V. "Groundlessness of L. Shestov as the Way of Going Beyond the Mind." RUDN Journal of Philosophy 24, no. 4 (December 15, 2020): 631–36. http://dx.doi.org/10.22363/2313-2302-2020-24-4-631-636.
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The article is devoted to identifying the specifics of Russian philosophy through the analysis of F. M. Dostoevsky and L.N. Shestov’s texts. The stylistic features of the two philosophers have been considered, their ways of philosophizing and denying of the cult of reason have been examined. The analysis is carried out using additional literature of French existentialism (were used such philosophers who wrote in similar styles as philosophical essays). To date, there are many researches in which study features of Russian philosophy. It is noted, that one of them are imagery, inseparable connection between philosophy and faith and criticism of rationalism. The excessive cult of reason leads to such problems in the history as the creation of the hydrogen bomb, the environmental crisis and so on. The revolt against reason and the state of groundlessness are a response to the processes of modern rationalization and technocratization, an attempt to go beyond the limits of the usual paradigm, to get out of the closed subjectivity. Thus, it’s necessary to define the limits of the reason and develop a new way of philosophizing, for this reason it is proposed to consider the concept of groundlessness in the philosophy of L.N. Shestov, which makes the attempt to construct a philosophy, avoiding strict logic and excessive rationality.
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Tidd, U. "French Existentialism: Consciousness, Ethics and Relations with Others. Edited by James Giles. (Value Enquiry Book Series, 87). Amsterdam -- Atlanta, Rodopi, 1999. 219 pp. Pb 22.00; $36.00." French Studies 55, no. 1 (January 1, 2001): 126. http://dx.doi.org/10.1093/fs/55.1.126.
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Bandac, Alexandra. "Beckett and Joyce. Dialectical Reciprocity." Theatrical Colloquia 7, no. 1 (June 1, 2017): 241–52. http://dx.doi.org/10.1515/tco-2017-0007.
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Abstract Beckett’s literary beginnings are undoubtedly linked to his friendship and worship of James Joyce, his fellow Irishman, also established in Paris, whose literary work he enjoys and thoroughly studies. There are many similarities between James Joyce’s work and Samuel Beckett’s, taking into account the fact that the latter has been, in his youth, a sort of literary apprentice, their friendship being one of the main reasons in the dialectical study of their creations. What interests us most is the critical aligning of some fractures from their writings, in order to find the junction of themes and structure, the way in which Beckett takes Joyce’s leitmotivs and transforms them, filtering them into personal marks of his style.Although Beckett detaches himself, in a way, from the influence of his master, by adopting French as his primary language of creation, but also by channeling his efforts into playwright, instead of prose, there are recurrences from Joyce now and then, especially in his late writings. Theoretical studies emphasize a common preoccupation for limit in their maturity works, perceived as a climax of the author’s experience with his work.That is to say these Irishmen’s creations are, in a way, complementary, becoming proof of the literary transgression of the first half of the XXth century, from the canonized form and structure of realism, existentialism or naturalism, to a personal and free way of seeing the world, materialized into postmodernism.
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Kuduma, Anda. "Pilsēta Jāņa Hvoinska dzejā." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 26/1 (March 1, 2021): 233–42. http://dx.doi.org/10.37384/aplkp.2021.26-1.233.
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The article is dedicated to the evaluation of creative work by poet and translator Jānis Hvoinskis, and it characterises the content and artistic qualities of Hvoinskis’s poetry process. The main focus is on the representation of the phenomenon of the city as an essential and characteristic poetic chronotope segment in Hvoinskis’s poetry. The study aims to identify and assess the characteristic kinds of city concept formation and their importance in building Hvoinskis’s artistic style. The article highlights and evaluates the techniques for designing the artistic structure of the indivisible chronotope in Hvoinskis’s poetry. This view is based on the fundamental principles of phenomenology, i.e., an individual phenomenon (phainómeno) is crucial in the reflection of consciousness, inner temporality, intentionality, intersubjectivity, and lifeworld. In turn, the highlight of poetry subject’s primary condition and existential motifs is logically linked to the main ideas of existentialism in their attitude towards the reason of an individual’s existence, relationships to life and death, freedom of will and choice, determinism. The study’s theoretical and methodological basis includes the ideas of phenomenology theoreticians (Edmund Husserl, Maurice Merleau-Ponty, and others) and the theories of existentialism philosophers (Søren Kierkegaard, Martin Heidegger, Jean-Paul Sartre). Hvoinskis’s poetry allows us to speak about a city as a concept, i.e., as a universal and capacious generalising notion (which includes images, notions, symbols) from which its associative components – poetry themes, motifs, images – derive. Thus, it is possible to speak about the depth dimension of the city phenomenon. The city phenomenon in Hvoinskis’s poetry is the landscape that has been adopted as the centre of the world of the lyric subject in both poetry collections that have come out to date: “Lietus pār kanālu e” (Rain over the Channel e, 2009) and “Mūza no pilsētas N” (Muse from City N, 2019). The depth dimension in Hvoinskis’s poetry appears in the natural synthesis of mythical and real chronotope, associatively impressive and plastic imagery, expressive style kindred to surrealism poetics. The city appears as a modernism project created by the logic of industrialisation, simultaneously revealing a metaphysical dimension where symbolic images as constituents of a myth preserve the memory of wholeness of the world. The emotional atmosphere of Hvoinskis’s poetry is defined by the highly existential atmosphere – despite the harsh indifference created by the city, the sadness of existential loneliness, social distance, and aversion towards life, the poet makes the tragic and ugly strangely appealing without losing the feeling of lightness and hope. The poet’s intense intuition and imagination exhibit the congeniality with the 20th-century French modernists. Hvoinskis’s poetry muse is death, which implies life.
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Howells, Christina, and Terry Keefe. "French Existentialist Fiction: Changing Moral Perspectives." Modern Language Review 83, no. 2 (April 1988): 461. http://dx.doi.org/10.2307/3731739.
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Kryvoruchko, Svitlana, and Tatiana Fomenko. "The Image of Laurence in the Novel Simone de Beauvoir "Magic Pictures"." Journal of Social Sciences Research, no. 52 (January 25, 2019): 400–407. http://dx.doi.org/10.32861/jssr.52.400.407.
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Self-determination of a woman is important for her self-realization at the beginning of the XXI century. A modern woman successfully combines two careers. She presents herself as a specialist and wife / mother. French writer S de Beauvoir drew attention to this in her novel "Magic Pictures" in 1966. Her heroines make it possible to understand the psychological problems of women. The classification of archetypes of goddesses in accordance with the stereotypes of modern women was applied. This concept logically complements feminist criticism and helps to investigate the way the archetypes of the goddesses are manifested in the images, respectively, "feminine", "feminist" and "female" concepts. This will contribute to the clarification of the parable in the works of S. de Beauvoir. S. de Beauvoir uses psychoanalytic approaches to distinguish conscious and unconscious in heroines of literary works, and great attention is paid to unconscious motives and feelings. The writer distinguishes psychoanalytic symptoms, conditions of women to display their personal "psychodrama", which is reflected in literary conflicts. S. de Beauvoir interprets conflicts as external and internal. During the analyses of the writer’s works we also differentiate the conscious and unconscious in her heroines, observe conflicts between men and women, between generations, between the desires of one person, in order to understand better the "mental" state, which promotes character’s development as an existant. The writer made an extremely important artistic and aesthetic contribution into the creation of "feminine" artistic images, which reveals the archetype of Aphrodite, that through the issue of choice introduces the idea of the importance of "love", deprives of feelings and the status of the "Оther" as an inferiority complex, reaching the level of self-realization of an existant.S. de Beauvoir explores the phenomenon of literary existentialism as a problem of choice which a character has to face and contributes to its evolution. S. de Beauvoir’s creation of influential characters, according to "feminine" concept, achieves the highest resonance in the mid ХХ century and extends to the beginning of ХХ–XXI century.
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Авраменко, В. И. "Soren Kierkegaard’s Philosophy and its Influence on French Existentialist Novels." Вестник Рязанского государственного университета имени С.А. Есенина, no. 1(70) (March 17, 2021): 128–36. http://dx.doi.org/10.37724/rsu.2021.70.1.013.
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В статье выявляются предпосылки, обусловившие модификацию формы французского философского (экзистенциалистского) романа в середине XX века. На примере творчества Сёрена Кьеркегора показана связь поэтики экзистенциалистского произведения с философией. Определено существенное влияние на творчество французских экзистенциалистов не только идей датского мыслителя, но и соответствующей этим идеям найденной им формы философского поиска. Выявлены особенности этой формы: философское исследование параллельно в художественной и трактатной (или эссеистской) формах, их вступление в диалог, в ходе которого обе части поясняют и дополняют друг друга. Такой способ развития философской идеи и сама специфика экзистенциалистской философии определяют характер философского романа. Исчезает присущая «классическому» философскому роману необходимость прямого изложения идей. С помощью различных средств развивается выражение философии, а не ее высказывание. Отсюда — исчезновение в романе героя-резонёра, отсутствие исходной философемы (заданности философской проблемы) и другие особенности поэтики, которые еще предстоит изучить. Материалы исследования могут быть использованы при создании учебников и различных пособий по французской и зарубежной литературе, при разработке курсов лекций и практических занятий по литературе в высших учебных заведениях, при написании курсовых и дипломных работ. The article treats the prerequisites for the transformation of French existentialist novels in the middle of the 20th century. Soren Kierkegaard’s philosophy is used to show the connection between philosophy and existentialist poetics. The author of the article maintains that French existentialist writers were influenced not only by the Danish philosopher, but also by the latter’s method of philosophical inquiry. The author singles out some characteristics of the method: philosophical inquiry develops parallel with literary development, literary and philosophical patterns intertwine and complement each other. The method of philosophical inquiry and the peculiarities of existential philosophy determine the peculiarities of philosophical novels. The direct presentation of ideas typical of classical philosophical novels is no longer required, philosophical expressiveness prevails over philosophical description. The characters of existentialist novels no longer need to philosophize, philosophical problems don’t have to be set. The materials of the research can be used to create textbooks and manuals on French and foreign literature, to create lectures and seminars in literature in higher education institutions, to write term papers and graduation papers.
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Иванов, Михаил Степанович. "Man in the Religious Philosophy of Blaise Pascal." Theological Herald, no. 4(35) (December 25, 2019): 72–86. http://dx.doi.org/10.31802/2500-1450-2019-35-72-86.
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Цель исследования - выявить отличительные черты религиозно-философского подхода Паскаля к человеку. Философ рассматривает человека в апологетическом ключе. Придать своей мысли такое измерение французского философа побудила эпоха, в которую он жил и в которой непререкаемым авторитетом в богословии стал Фома Аквинат, верный последователь аристотелизма. Иллюзорным представлениям Аквината о мировой гармонии, якобы царящей в окружающем мире, Паскаль противопоставляет описание мира, «лежащего во зле», и человека, «висящего над бездной». В этом описании звучат экзистенциальные мотивы. Однако духовный поворот, произошедший в душе философа, оградил его от философии экзистенциализма, и парадоксальность человеческого бытия начинает осмысливаться Паскалем в православном ключе. В этом же ключе он начинает отличать философию как любовь к мудрости Божественной от философии по стихиям мира, а не по Христу (Кол. 2, 8). Здесь философом даётся прекрасное описание человеческого разума в его потенциальном и актуальном состоянии, а также ничтожество человека и его величие, достигаемое им на пути его верности и любви к Богу. The aim of the study is to identify the distinctive features of Pascal’s religious and philosophical approach to man. The philosopher considers man in an apologetic way. To give his thought this dimension of the French philosopher was prompted by the era in which he lived and in which the indisputable authority in theology was Thomas Aquinas, a faithful follower of aristotelism. Pascal contrasts Aquinas’ illusory notions of the world harmony supposedly reigning in the surrounding world with the description of the world «lying in evil» and the man «hanging over the abyss». There are existential motives in this description. However, the spiritual turn that took place in the soul of the philosopher, shielded him from the philosophy of existentialism, and the paradox of human existence begins to comprehend Pascal in the Orthodox way. In the same vein, he begins to distinguish philosophy as the love of divine wisdom from philosophy by the elements of the world, and not by Christ (Col. 2, 8). Here the philosopher gives a beautiful description of the human mind in its potential and actual state, as well as the insignificance of man and his greatness, achieved by him in the way of his faithfulness and love for God.
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CRUICKSHANK, J. "Review. French Existentialist Fiction: Changing Moral Perspectives. Keefe, Terry." French Studies 41, no. 2 (April 1, 1987): 238. http://dx.doi.org/10.1093/fs/41.2.238-a.
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Boskovic, Dusan. "Political thought of French existentialists in the works of Yugoslav praxis-philosophers." Filozofija i drustvo, no. 19-20 (2002): 157–64. http://dx.doi.org/10.2298/fid0209157b.
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The text presents the basic theses involved in elaborating the topic of political Thought of French Existentialists in the Works of Yugoslav Praxis-Philosophers. One representative example is briefly analyzed.
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Yadav, Savita. "Existentialist Perspective: A Study of Taslima Nasrin's Novel French Lover." SMART MOVES JOURNAL IJELLH 8, no. 7 (July 27, 2020): 177–91. http://dx.doi.org/10.24113/ijellh.v8i7.10674.
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Taslima Nasrin is a liberal humanist writer who struggles for freedom and continues to stand by people who face injustice in her writings. French Lover is the story of an Indian woman who in a traditional cover-up of patriarchy is submissive, conventional, and oppressive. The novel is a portrait of a woman who efforts to subvert the patriarchal traditions and come out from the shackles of stereotypical beliefs and conventionality. Nila, the protagonist, meanders her way in real life where she breaks and goes away from the mismatched marriage and rejects the experience offered by Benoir. Nila being a strong character retains her individuality against the destructive forces that challenged her existence. She faces an existential crisis when she detaches herself from her family, her husband, and her French lover. She undergoes the subsequent trauma and her successful exit from all the hurdles makes her realize that she has an existence of her own that is distinct from all others and She is free to choose and exist authentically. Danielle, the other character subjugated by her near and dear in her very early age, disowned her relations and denied conventionality where she lives via her way.
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Gilbert, Paul. "Xavier Tilliette, la liberté et le fondement. Études sur Lequier et Schelling." Revista Portuguesa de Filosofia 76, no. 4 (January 31, 2021): 1263–96. http://dx.doi.org/10.17990/rpf/2020_76_4_1263.
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Xavier Tilliette, a French Jesuit, recognized for his expertise in the history of German idealism – Schelling in particular – taught in both Paris and Rome. He is also known for his studies in philosophical Christology. These two dimensions of his thought, both philosophical and theological, are united in a spiritual attitude that existentialist concern brought to philosophy. Schelling’s texts on evil offer him arguments to develop his thinking. This is born in the mentality of French reflexive analysis (Lequier). It is developed in France when Schelling’s studies multiplied there (Bruaire). It energizes his philosophical friendships with Italian philosophers such as Luigi Pareyson.
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Jeannelle, Jean-Louis. "Simone de Beauvoir et l’ « autobiographie existentialiste »." Simone de Beauvoir Studies 30, no. 1 (December 16, 2019): 67–86. http://dx.doi.org/10.1163/25897616-03001002.
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Résumé Nous verrons que le désintérêt à peine voilé de Michael Sheringham, comme de Philippe Lejeune avant lui, à l’ égard des Mémoires d’ une jeune fille rangée tient à leur valorisation excessive du pacte autobiographique. Or, tout en s’ inscrivant dans la nébuleuse des autobiographies existentialistes, le récit de Simone de Beauvoir s’ en démarque, en particulier par le rôle qu’ y joue le genre des Mémoires en creux, ou plus précisément à l’ horizon du texte de 1958. Il s’ agira de montrer que le premier volume du cycle beauvoirien occupe au sein des récits de soi existentialistes une place beaucoup plus centrale que ne l’ envisageait Sheringham dans French Autobiography.
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Goldworth, Amnon. "Informed Consent in the Human Genome Enterprise." Cambridge Quarterly of Healthcare Ethics 4, no. 3 (1995): 296–303. http://dx.doi.org/10.1017/s0963180100006046.
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When Jean-Paul Sartre, the French existentialist philosopher, declared some four decades ago that man makes himself, this assertion was based on Sartre's belief that human beings do not possess an essential human nature. Man's self creation had to do with his freedom to choose the roles that he played or could play, and their attendant effects on his attitudes and responsibilities. It said nothing about his freedom to alter his biological nature.
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Cappelle, Bert, and Rudy Loock. "Is there interference of usage constraints?" Target. International Journal of Translation Studies 25, no. 2 (May 17, 2013): 252–75. http://dx.doi.org/10.1075/target.25.2.05cap.
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We examine the possible impact of frequency differences between a construction in L1 and its equivalent in L2 on translations. Our case is that of existential there in English and existential il y a in French. Using corpus evidence, we first confirm previous claims that existential there is used more freely in English than existential il y a is in French. Drawing on extensive counts conducted in available corpora and self-compiled samples of translated English and French, intra-language comparisons of translated and non-translated language use show that existential there is under-represented in English translated from French while existential il y a is over-represented in French translated from English. It is suggested that source-language interference is responsible for these differences. In addition, counts of existentials in individual novels and their translations show that inter-language frequency shifts systematically occur in the direction of target-language norms, most clearly so for translations into French, which suggests that the observed usage constraint on il y a still applies to a noticeable extent in translated French. Methodologically, we argue the need for a large corpus of translated French.
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Bergen, Benjamin K., and Madelaine C. Plauché. "The convergent evolution of radial constructions: French and English deictics and existentials." Cognitive Linguistics 16, no. 1 (January 24, 2005): 1–42. http://dx.doi.org/10.1515/cogl.2005.16.1.1.
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Alexander, Kelly. "Still Life, With Lobster." Gastronomica 18, no. 4 (2018): 94–102. http://dx.doi.org/10.1525/gfc.2018.18.4.94.
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On March 1, 2018, the Swiss government enacted a ban against boiling live lobsters to death. This article explores the significance of that ban: Is it a political statement, a symbolic gesture, or both? In asking those questions, the author seeks to understand what kind of food politics are at play when a country bans a cooking technique. Drawing upon such seemingly disparate works as David Foster Wallace's landmark essay “Consider the Lobster,” the author's own ethnographic fieldwork in an haute cuisine restaurant in Europe, and the teachings of the French existentialist philosopher Emmanuel Levinas, this article argues that regulations over how we kill the animals that will become our food are ripe for reconsideration.
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Rendtorff, Jacob Dahl. "Paul Ricœur and Danish Philosophy." Danish Yearbook of Philosophy 53, no. 1 (November 26, 2020): 84–107. http://dx.doi.org/10.1163/24689300-05301002.
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This article presents the influence on Danish philosophy of the French phenomenologist and hermeneutic philosopher Paul Ricœur. Paul Ricœur’s poetic hermeneutics was an inspiration for Danish phenomenology and existentialist thought. Moreover, Ricœur had an influence on the development of poetic and narrative research in theology and the human and social sciences in Denmark. In addition, Ricœur provided a hermeneutic framework for research in the different disciplines of bioethics and biolaw, philosophy of law, philosophy of education and nursing philosophy. In particular, Peter Kemp has been important for presenting and promoting Ricœur’s narrative philosophy. The article gives an overview of the influence of the different aspects of Ricœur’s philosophy in Denmark, related to different schools of thought and to individual philosophers and researchers in theology and the human and social sciences in Denmark.
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Karabowicz, Tadeusz. "LITERARY STUDIES OF THE CREATIVITY OF ROMAN BABOVAL IN THE RESEARCH OF THE NEW YORK GROUP." Polish Studies of Kyiv, no. 35 (2019): 167–75. http://dx.doi.org/10.17721/psk.2019.35.167-175.
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The article is devoted to the scientific interests of Ukrainian literary critics by the work of the Ukrainian poet Roman Baboval, against the backdrop of wider studies of the New York Group. Therefore, features of ontological models of creativity of a well-known representative of Ukrainian diaspora poetry are highlighted. The aspect of the genre and style dynamics of the poet’s creative resources is considered. Characterized by the evolution of the work of Roman Baboval against the background of the New York group in different dimensions of the artistic systems that the poet found- ed. It is proposed to provide the creative phenomenon of Roman Baboval, a poet of the second half of the 20th century, an axiomatic aspect in Ukrainian diaspora literature, but against the backdrop of scientific literary rethinking. Roman Babowal – Ukrainian Belgian poet, a member of the New York Group and author of many books of poetry in Ukrainian and French, among them “The Deceit of Milk,” “Letters to Lovers,” and “Travelers of the Probable.” He also compiled and implemented on the Internet “A Virtual Anthology of the Poetry of the New York Group” Roman Babowal died on June 15 in Mintigny-le-Tilleul, Belgium. He is survived by his wife and daughter. The phenomenon of the New York Group com- prises two generations of Ukrainian émigré poets residing, despite the group’s name, on three continents (North America, South America and Europe). New York City, however, has always constituted a seminal point of reference and its name signified an innovative approach to Ukrainian poetry. Yet the significance of New York is not just symbolic. This is indeed the place where in the mid-1950s the group originated, imbuing the postwar Ukrainian literary émigré milieu with the avant-gardist spirit and fresh designs. The poets eagerly experimented with poetic forms, privileging vers libre and meta- phor as well as embraced such fashionable at the time artistic and philosophical trends as surrealism and existentialism. By the early 1960s all seven members of the New York Group (Bohdan Boychuk, Yuriy Tarnawsky, Zhenia Vasyl’kivs’ka, Bohdan Rubchak, Patricia Kylyna, Emma Andijewska and Vira Vovk) published at least one poetry collection; in fact, a majority had by then two or even three books to their credit. In addition, the author focuses on the group’s initial, and most active, period—from the mid-1950s to 1971. There were also latecomers: Yuriy Kolomyiets, Oleh Kowerko, Marco Carynnyk, and Roman Babowal, all of whom joined the NYG in the late 1960s, and Maria Rewakowicz herself, who be- came part of the group during the time of its revival in the mid-1980s; these poets are mentioned only briefly and in pass- ing. At that early stage the poetic output of the group’s members formed a genuine aesthetic alternative to socialist realism, still much prevalent in Ukraine of the 1950s under the communist regime. This informal association of Ukrainian– émigré modernist poets—loosely connected with New York, in spite of the fact that their actual places of residence were sometimes as far as Munich or Rio de Janeiro—was not widely influential at the time that it was active. Today, however, the work of these poets is generally accepted as an important stage in the evolution of Ukrainian modernist literature.
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Sanjabi, Maryam B. "Mardum-gurīz: An Early Persian Translation of Moliere's Le Misanthrope." International Journal of Middle East Studies 30, no. 2 (May 1998): 251–70. http://dx.doi.org/10.1017/s0020743800065892.
Full textAbstract:
Ever since the Persian intelligentsia first discovered French literature in the 19th century, it has remained fascinated with its various genres: first with the writings of the Philosophe, then with the Romantics, the roman aventure, the realists, and, in the mid-20th century, with the existentialists and the thèâtre absurde. Moliere's comedies, in particular, were the subject of great interest and the source of many adaptations in the secularizing Iran of the Constitutional period (1905–19) and the Reza Shah era (1921–41). These comedies, often staged with the government's blessing in the newly built playhouses in Tehran and other major cities, had a great impact on the ethos of the growing urban middle classes, who viewed theater-going as a chic habit with a moral essence.