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Journal articles on the topic 'Sartre, Jean Paul, Gaze in literature'

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Published: 4 June 2021

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1

Ahashan, Mohammad, and Dr Sapna Tiwari. "Nihilism and Nothingness in The Play Entitled The Birthday Party (1957) With Special Reference To The Existential Philosophy." SMART MOVES JOURNAL IJELLH 6, no. 2 (February 28, 2018): 9. http://dx.doi.org/10.24113/ijellh.v6i2.3580.

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The two world-wars and its massive destruction and horror had a great impact on human mind. Inevitably complete cynicism , pessimism , alienation , nothingness , existentialism reflected in the literature of that time. Pinter's play The Birthday Party (1957) is based on the philosophy of existentialism which later on became the source for the " Theatre of the Absurd ". Albert Camus and Jean-Paul Sartre gave the philosophy of existentialism according to which the universe and man's experience in it are meaningless. All attempts by human mind to understand the world are futile . All philosophical systems and religion which claim that they can enable man to make sense of the world are delusive and useless. Albert Camus in The Myth of Sisyphus (1942) wrote :- " In a universe that is suddenly deprived of illusions and of light , man feels a stranger. ... This divorce between man and his life, the actor and his setting constitutes the feeling of Absurdity. "

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2

Keefe, Terry, and Philip Thody. "Jean-Paul Sartre." Modern Language Review 89, no. 4 (October 1994): 1020. http://dx.doi.org/10.2307/3733960.

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3

Fell, A. S. "Jean-Paul Sartre." French Studies 61, no. 3 (July 1, 2007): 401–2. http://dx.doi.org/10.1093/fs/knm096.

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4

Baldwin, Thomas. "Jean-Paul Sartre." Royal Institute of Philosophy Lecture Series 20 (March 1986): 285. http://dx.doi.org/10.1017/s0957042x00004193.

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Jean-Paul Sartre (1905–1980), nephew of the Alsatian theologian, Albert Schweitzer, was born in Paris, passed his agrégation at the Ecole Normale Superieure in 1929, and was a lycée teacher between 1931 and 1945. He was called up to the French Army in 1939, captured by the Germans in 1940 and released after the armistice. In 1938 he published a novel, La Nausée, translated by Robert Baldick as Nausea (Harmondsworth: Penguin, 1965), and in 1940, L'Imaginaire: Psychologie phénoménologique de l'imagination, translated by Bernard Frechtman as The Psychology of Imagination (London: Methuen, 1972). His major philosophical work, L'Etre et le Neant, was published in 1943, and translated by Hazel E. Barnes as Being and Nothingness (London: Methuen, 1957). As a novelist he is best known for a trilogy, Chemins de la Liberté (Roads to Freedom), comprising L'Age de raison (1945) translated by E. Sutton as The Age of Reason (Harmondsworth: Penguin, 1961), Le Sursis (1945), translated by E. Sutton as The Reprieve (Harmondsworth: Penguin, 1963) and La Mort dans l'āme (1949), translated by G. Hopkins as Iron in the Soul (Harmondsworth: Penguin, 1965). His main work of literary criticism is Qu'est-ce que la littérature? (1947), translated by B. Frechtman as What is Literature? (London: Methuen, 1950). Plays includeLes Mouches (1943) and Huis Clos (1944), both translated by S. Gilbert and published in one volume, as The Flies and In Camera (London: Hamish Hamilton, 1965).

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5

Amatulli, Margareth. "Jean-Paul Sartre, Typhus." Studi Francesi, no. 156 (LII | III) (December 1, 2008): 701. http://dx.doi.org/10.4000/studifrancesi.8724.

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6

Thody, Philip, and Philip R. Wood. "Understanding Jean-Paul Sartre." Modern Language Review 88, no. 2 (April 1993): 484. http://dx.doi.org/10.2307/3733845.

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7

Louette, Jean-François. "Jean-Paul Sartre en classe." Revue d'histoire littéraire de la France 102, no. 3 (2002): 417. http://dx.doi.org/10.3917/rhlf.023.0417.

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8

Frechtman, Bernard. "Extract from What is Literature?: Jean-Paul Sartre." Journal of Contemporary Painting 3, no. 1 (April 1, 2017): 13–20. http://dx.doi.org/10.1386/jcp.3.1-2.13_7.

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9

Wardman, H. W., and W. D. Redfern. "Jean-Paul Sartre: 'Les Mains sales'." Modern Language Review 82, no. 4 (October 1987): 982. http://dx.doi.org/10.2307/3729115.

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10

Pranowo, Yogie. "Karya Seni dalam Pandangan Jean-Paul Sartre." MELINTAS 34, no. 2 (August 1, 2019): 193–211. http://dx.doi.org/10.26593/mel.v34i2.3391.193-211.

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Jean-Paul Sartre offers a different way of looking at artworks. He offers psychological as well as phenomenological perspectives. The artworks referred to by Sartre include music, painting, literature, and theater. In his thoughts related to works of art, Sartre offers a notion of analogon, that has a key role to explain his concept of imagination. With this notion, he goes further to explain the concept of irreality in artworks, of which analogon is a medium or a material vehicle. When enjoying an artwork, one is enjoying the analogon. Music can be seen as an excess of reality, literature finds its role within its social environment, a painting provokes a viewer to rise certain images in his or her cosciousness, and an actor in theater not simply portrays the characters of a personage because he becomes ‘not real’ in playing his role on the stage. All this brings to the understanding of artwork as irreality.

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11

Luce, Louise Fiber. "Alexandre Dumas'sKean: An Adaptation by Jean-Paul Sartre." Modern Drama 28, no. 3 (September 1985): 355–62. http://dx.doi.org/10.3138/md.28.3.355.

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12

Godayol, Pilar. "Las traducciones catalanas de Jean-Paul Sartre." Bulletin hispanique, no. 120-1 (June 30, 2018): 309–24. http://dx.doi.org/10.4000/bulletinhispanique.6143.

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13

HOWELLS, C. "Review. Brosman, Catherine Savage, Jean-Paul Sartre." French Studies 39, no. 4 (October 1, 1985): 500. http://dx.doi.org/10.1093/fs/39.4.500-a.

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14

Simbolon, Joy Moses E. "Eksistensialisme Tuhan Analisis Terhadap Pandangan Dan Kritik Jean-Paul Sartre." Jurnal Teologi Cultivation 4, no. 1 (July 25, 2020): 93–103. http://dx.doi.org/10.46965/jtc.v4i1.219.

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AbstractJean-Paul Sartre is an atheist philosophical figure that is well known for spreading his idea about existentialism. The purpose of this paper is to know what Jean-Paul Sartre knows about the existence of God. As for the purpose of this writing is to see Jean-Paul Sartre concept of God that said if God exist then humanity is nothing, man will be come it self if they nullify God himself. The method of the research ised is a literature research and descriptive method, which scientifically digs the flow and the core of Jean-Paul Sartre thoughts and what other factor that affects his thinking. The result of this research shows that for Sartre the existence of God only limits himself from freedom. With existence of God humans can’t be free to find their true identity. The real freedom according to Sartre is humans are willing to deny God’s existence in every aspect of their life. The implications tha we can get from Jean-Paul Sartre idea is we have to acknowledge that philosophical thinking can not be separated from the context of its era so we must be careful on understanding Sartre thoughts that stated that we become ourself when we deny the existence of God, that’s why as a human we must be willing to learn through education and our experiences with God, so we can develop meaning for ourself and those around us by prioritizing God. Because of that, we must be responsible with what we belief on reaching our own existence.Key Words: Exitensialism; Jean-Paul Sartre; God

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15

Fabijancic, Ursula. "Jean-Paul Sartre and Tintoretto: The Odd Couple." Neophilologus 98, no. 1 (March 1, 2013): 41–59. http://dx.doi.org/10.1007/s11061-013-9351-7.

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16

Dupuy-Sullivan, Françoise. "Dialogue avec Nathalie Sarraute autour de Jean-Paul Sartre." Romance Quarterly 37, no. 2 (May 1990): 187–92. http://dx.doi.org/10.1080/08831157.1990.9932706.

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17

Leak, A. "L'Homme et le neant chez Jean-Paul Sartre." French Studies 61, no. 4 (October 1, 2007): 549. http://dx.doi.org/10.1093/fs/knm150.

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18

KEEFE, T. "Review. Understanding Jean-Paul Sartre. Wood, Philip R." French Studies 46, no. 3 (July 1, 1992): 361. http://dx.doi.org/10.1093/fs/46.3.361-a.

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19

Regier, Willis G., and Hazel Rowley. "Tête-à-Tête: Simone de Beauvoir and Jean-Paul Sartre." World Literature Today 80, no. 5 (2006): 77. http://dx.doi.org/10.2307/40159223.

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20

Temmer, Marc J. "Jean-Paul Sartre—Freedom and Commitment by Charles G. Hill." L'Esprit Créateur 34, no. 1 (1994): 110. http://dx.doi.org/10.1353/esp.1994.0051.

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21

REED, W. P. "Review. 'La Nausee' de Jean-Paul Sartre. Deguy, Jacques." French Studies 48, no. 2 (April 1, 1994): 235. http://dx.doi.org/10.1093/fs/48.2.235.

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22

NOTT, D. O. "Review. 'Les Mots' de Jean-Paul Sartre. Burgelin, Claude." French Studies 50, no. 4 (October 1, 1996): 476. http://dx.doi.org/10.1093/fs/50.4.476.

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23

Tilby, M. "Review. Jean-Paul Sartre: Le Mur. W Redfern [ed]." French Studies 54, no. 1 (January 1, 2000): 110. http://dx.doi.org/10.1093/fs/54.1.110.

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24

SCRIVEN, M. "Review. Jean-Paul Sartre: Freedom and Commitment. Hill, Charles G." French Studies 48, no. 4 (October 1, 1994): 491. http://dx.doi.org/10.1093/fs/48.4.491.

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25

REDFERN, W. "Review. Huis clos. Edited by Keith Gore. Sartre, Jean-Paul." French Studies 43, no. 3 (July 1, 1989): 358. http://dx.doi.org/10.1093/fs/43.3.358.

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26

Burger, Peter. "Passe Simple: The Essay as Autobiographical Form in Jean-Paul Sartre." MLN 102, no. 5 (December 1987): 1182. http://dx.doi.org/10.2307/2905317.

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27

Schenk, Leslie, Asabuki Tomiko, Claude Peronny, and Tanaka Chiharu. "Vingt-huit jours au Japon avec Jean-Paul Sartre et Simone de Beauvoir." World Literature Today 72, no. 1 (1998): 104. http://dx.doi.org/10.2307/40153555.

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28

TUROLDO, FABRIZIO. "The Cannibal’s Gaze: A Reflection on the Ethics of Care Starting from Salvador Dalí’s Oeuvre." Cambridge Quarterly of Healthcare Ethics 29, no. 2 (March 11, 2020): 276–84. http://dx.doi.org/10.1017/s0963180119001063.

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AbstractStarting from two paintings by Salvador Dalì (The Enigma of William Tell and Autumnal Cannibalism), the article explores Sigmund Freud and Carl Gustav Jung’s idea of erotic cannibalism. The fear of being eaten is an archetype of the collective unconscious, as fairy tales clearly reveal. Following Jacques Derrida’s reflections, the author suggests that the fear of being eaten is not limited to anthropophagic cultures, because there is a sort of symbolic cannibalism which has to do with the capacity for annihilation. The petrifying gaze of Medusa, described by Jean Paul Sartre, is a good example of this symbolic cannibalism. On the opposite side of the spectrum, compared to the petrifying gaze, we find the recognizing look of a mother toward her child. For the child, the mother embodies the good subject, which is reassuring and nonthreatening (the fairy who stands in contrast to the devouring ogre in fairy tales). Sara Ruddick explicitly refers to this motherhood model in her book Maternal Thinking, where she lays out the methodology for the ethics of care. The maternal, or recognizing gaze, as the opposite of Medusa’s gaze portrayed by Sartre, is well described in a compelling text by the Italian novelist Luigi Pirandello. At the same time, it plays an important role in Georg Wilhelm Friedrich Hegel’s The Phenomenology of the Spirit. Finally, the article returns to Salvador Dalì, showing how in his life, the artist experienced the Other’s gaze in both forms: the objectifying one, represented by the artist’s father (portrayed in The Enigma of William Tell), and the recognizing one, embodied by his partner Gala (portrayed in Autumnal Cannibalism).

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29

KEEFE, T. "Review. 'Les Mains sales'. Edited by W. D. Redfern. Sartre, Jean-Paul." French Studies 40, no. 4 (October 1, 1986): 490. http://dx.doi.org/10.1093/fs/40.4.490.

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30

Ogede, Ode. "The Existential Fiction of Ayi Kwei Armah, Albert Camus, and Jean-Paul Sartre (review)." Research in African Literatures 31, no. 3 (2000): 178–79. http://dx.doi.org/10.1353/ral.2000.0093.

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31

Goode, Mike. "Knowing seizures: Julian Barnes, Jean-Paul Sartre, and the erotics of the postmodern condition." Textual Practice 19, no. 1 (January 2005): 149–71. http://dx.doi.org/10.1080/0950236042000329690.

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32

van Rooden, Aukje. "Kafka Shared Between Blanchot and Sartre." arcadia 55, no. 2 (November 9, 2020): 239–59. http://dx.doi.org/10.1515/arcadia-2020-2010.

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AbstractEver since their translation in the course of the 20th century, the works of Kafka have been widely appreciated by French intellectuals. Kafka’s greatest admirers include Maurice Blanchot and Jean-Paul Sartre, both of whom consider his work an exemplary illustration of their own poetical-philosophical views. This is remarkable, because Blanchot’s and Sartre’s respective views are generally conceived of as opposites. Apparently, then, these two authors who are so divergent in their philosophical views and literary criticism, as well as in their own literary works, find themselves on the same page in their appreciation of Kafka. I will argue that this shared appreciation not only reveals some unexpected points of agreement between them, but also facilitates an interesting intellectual encounter between Blanchot and Sartre in the late 1940 s. It is, we will see, only on the basis of an agreement with regards to Kafka’s work that their ways can part.

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33

Malachy, Thérèse. "Jean-Paul Sartre, playwright and scriptwriter: Huis clos and Les Jeux sont faits." Theatre Research International 20, no. 1 (1995): 37–41. http://dx.doi.org/10.1017/s030788330000701x.

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A play, a film; one author, one dénouement: the die is cast, there is nothing more to be done. Huis clos (No Exit) ends with Garcin's disillusioned surrender: ‘Eh bien, continuons.’ In Les Jeux sont faits (The Chips are down) ‘lentement [les bras des deux protagonistes] retombent, ils se détournent et ils s'en vont, chacun de son côté’. Against all odds, Garcin, Inès, Estelle — in the play —, Pierre and Ève — in the film — fight in vain for a new life, only to capitulate when their failure becomes evident.

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34

Gordon, Joel. "No Exit: Arab Existentialism, Jean-Paul Sartre & Decolonization, written by Yoav Di-Capua." Journal of Arabic Literature 50, no. 2 (July 15, 2019): 197–203. http://dx.doi.org/10.1163/1570064x-12341385.

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35

Knowles, Dorothy. "The Restorative Function of Language in Armand Gatti's Experimental Theatre for the ‘Exclus’ of Society." Theatre Research International 18, no. 1 (1993): 36–52. http://dx.doi.org/10.1017/s0307883300017569.

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Armand Gatti is a recognized writer of politically committed plays. Jean-Paul Sartre speaking from the stage of the Théâtre National Populaire (T.N.P.) in Paris after the banning there of Gatti's La Passion du Général Franco saluted him as a leading exponent, along with Brecht, Gorki and Dürrenmatt of the popular theatre of the sixties.

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36

COLLIER, P. "Review. Politique de la prose. Jean-Paul Sartre et l'an quarante. Hollier, Denis." French Studies 39, no. 1 (January 1, 1985): 110. http://dx.doi.org/10.1093/fs/39.1.110-a.

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37

REED, W. P. "Review. Les Jeux sont faits. Edited by B. P. O'Donohoe. Sartre, Jean-Paul." French Studies 46, no. 2 (April 1, 1992): 233. http://dx.doi.org/10.1093/fs/46.2.233-a.

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38

Arango Vallejo, Álvaro, and Manuel Botero Camacho. "Libertades subterráneas: rastros y herencias en El túnel y The Collector." Anales de Literatura Hispanoamericana 46 (February 7, 2018): 407–28. http://dx.doi.org/10.5209/alhi.58815.

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El propósito de este artículo es establecer las posibles conexiones literarias y filosóficas entre El túnel de Ernesto Sábato (1948) y The Collector de John Fowles (1963). Para lograr esto se estudiarán motivos y situaciones comunes en ambas novelas a través del marco filosófico del existencialismo de Jean Paul Sartre. Los puntos principales que se consideran serán las visiones sartrianas de libertad, amor y poder. Para lograr un concepto más o menos claro de dichas ideas, se tendrán en cuenta obras tanto filosóficas como literarias del intelectual francés, y se procederá a investigar hasta qué punto la influencia de Sartre se presenta evidentemente en las novelas objeto de este estudio, ya sea a través de referencias directas al filósofo, o a leitmotifs recurrentes en las obras.

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39

Prokhorenkova, Svetlana. "Color Symbolism in Literary and Philosophical Works by Existentialists." Bulletin of Baikal State University 29, no. 2 (June 27, 2019): 193–97. http://dx.doi.org/10.17150/2500-2759.2019.29(2).193-197.

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Studies of color symbolism of existentialism and expressionism are of relevant importance in several branches of knowledge: in philosophy, literature, dramaturgy, ethics and aesthetics. The phenomenon of color perception is also essential in the figurative and music arts. Thus, the main focus of this article, dedicated to the literary and philosophical works by Albert Camus, Jean-Paul Sartre and Franz Kafka, is on interpretation of light and color perception.

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40

Thomas, Andrea S. "Victor Hugo, Jean-Paul Sartre, and the Liability of Liberty by Bradley Stephens (review)." Nineteenth-Century French Studies 41, no. 3-4 (2013): 326–28. http://dx.doi.org/10.1353/ncf.2013.0000.

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41

REED, W. P. "Review. Jean-Paul Sartre: The Evolution of his Thought and Art. Wardman, H. W." French Studies 51, no. 1 (January 1, 1997): 102. http://dx.doi.org/10.1093/fs/51.1.102.

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42

de Beauvoir, Simone, and Chris Fleming. "“What Can Literature Do?”." Journal of Continental Philosophy 1, no. 1 (2020): 17–27. http://dx.doi.org/10.5840/jcp2020877.

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In this article de Beauvoir defends a conception of literature as a kind of unveiling of something that exists outside itself, a mode of action which reveals certain truths about the world. What we call “literature” is eminently capable of grasping the world—a world which de Beauvoir, following Jean-Paul Sartre, conceives of as a “detotalized totality”; one that is real and independent of us, which exists for all, but is only graspable through our own projects and our perspectives. Yet far from keeping us stranded within our unique subjectivities, literature restores to subjective experience its generality; it allows other to “taste” the world as it exists for others. We can communicate through literature because in it our world, our languages, and our projects overlap. Ultimately, for de Beauvoir, literature is what allows us to see the world as others see it—all the while remaining, irreducibly, ourselves.

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43

Coombes, Sam. "Jean-Paul Sartre, Being and Nothingness: An Essay in Phenomenological Ontology. Trans. by Sarah Richmond." French Studies 73, no. 4 (July 24, 2019): 665–66. http://dx.doi.org/10.1093/fs/knz175.

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44

FLYNN, T. R. "Review. Jean-Paul Sartre and the Politics of Reason: A Theory of History. Dobson, Andrew." French Studies 49, no. 3 (July 1, 1995): 357. http://dx.doi.org/10.1093/fs/49.3.357.

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45

Gordienko, Andrey. "The Cause of the People: Sartre's Encounter with Lacan in Badiou's Theory of the Subject." Paragraph 42, no. 2 (July 2019): 188–204. http://dx.doi.org/10.3366/para.2019.0298.

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In one of his late interviews, Alain Badiou acknowledges that his concept of the event can be traced back to Jean-Paul Sartre's notion of the group-in-fusion, presented in the Critique of Dialectical Reason as a momentous historical irruption that dissolves the serial existence of the masses. Given the lack of engagement with Sartre in Being and Event, the present essay attempts to account for this unexpected admission by arguing that Sartre figures as Badiou's silent partner in Theory of the Subject. The centrality of Sartre to Badiou's first major philosophical work is evident in the mobilization of the category of destruction to supplement the structural dialectic developed by Badiou's other master, Jacques Lacan. In so far as the mass movement is said to effectively destroy the space of placement by forcing the evental presentation of the real, Theory of the Subject pre-emptively contradicts Badiou's subsequent attempts to deny political status to the group-in-fusion. The present article thus concludes that the Sartrean group functions as a veritable cause that commences the subject-process constitutive of politics itself.

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46

NASIF, Majed Jamil, and Ridha Thamer BAQER. "The existential role of women in The Flies and the dirty hands, by Jean Paul Sartre." Al-Adab Journal 3, no. 137 (June 15, 2021): 1–22. http://dx.doi.org/10.31973/aj.v3i137.1665.

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The freedom and the existential engagement represent two essential notions in the mind of the writer Jean-Paul Sartre. It has been presented in a good and clear way by his philosophy or, in a clearer way, by his artworks. More specifically, the two plays of this author, The Flies and the dirty hands, are the mirror that reflects these twos existential notions. These two plays are the perfect testimonies for the two important periods in the XXth century: before and after the Second World War. These two periods vary in so far, the human mind, politics and literature as are concerned. This variation has followed the historical and the political changes in the world in general and in France in particular. Even if The Flies and the dirty hands are considered like two different existential dramas, but each one completes the other. The first drama evokes a human mind but, indirectly, another political one, whether the other play evokes the inverse. Oreste and Hugo, the two heroes of our study plays, are the superior heroes who try to save humanity of slavery and submission to injustice. Sartre and his audience place their hopes in these two heroes who search for the freedom through their existential engagement. In the other hand, the female characters have played an affective role in the dramatic action in the two plays. By its freedom and its existential engagement, the female condition, according to Sartre's vision, searches for proving his human existence and revolting against the authority of the family, the society and the humanity.

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47

DAYAN, P. "Review. Mallarme, or the Poet of Nothingness. Translated and introduced by Ernest Sturm. Sartre, Jean-Paul." French Studies 43, no. 4 (October 1, 1989): 480. http://dx.doi.org/10.1093/fs/43.4.480.

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48

Brown, Lorraine. "Treading in the footsteps of literary heroes: an autoethnography." European Journal of Tourism, Hospitality and Recreation 7, no. 2 (July 1, 2016): 135–45. http://dx.doi.org/10.1515/ejthr-2016-0016.

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AbstractLiterary tourism is an increasingly important market within the field of cultural and heritage tourism. However, it is under-represented in the literature. Still not enough is known about the motivations and experiences of literary tourists. This paper offers an autoethnographic account of a literary tourist trip to Le Café Les Deux Magots, a place associated with the writers and philosophers Jean-Paul Sartre and Simone de Beauvoir. The paper discusses the motivations for becoming a literary pilgrim, and describes the meaning attached to the place visited. It underscores the desire for connection with place and reflects on how this is achieved.

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49

LAFARGA, F. "Review. Review. Somnis de llibertat. Julien Cracq i Jean-Paul Sartre. Sola, Pere and Cristina Sole (eds)." French Studies 47, no. 3 (July 1, 1993): 354. http://dx.doi.org/10.1093/fs/47.3.354.

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50

Lehtinen, Mari. "La contextualisation du discours par la r�p�tition prosodique. Exemples d'une interview radiophonique de Jean-Paul Sartre." Revue Romane 42, no. 1 (May 2007): 32–61. http://dx.doi.org/10.1111/j.1600-0811.2007.410203.x.

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