By Christina Howells
This can be essentially the most accomplished and updated surveys of the philosophy of Sartre, by way of many of the optimum interpreters within the usa and Europe. The essays are either expository and unique, and canopy Sartre's writings on ontology, phenomenology, psychology, ethics, and aesthetics, in addition to his paintings on heritage, dedication, and development; a last part considers Sartre's dating to structuralism and deconstruction. delivering a balanced view of Sartre's philosophy and situating it in terms of modern developments in Continental philosophy, the quantity exhibits that the various issues linked to Lacan, Foucault, Lévi-Strauss, and Derrida are to be present in the paintings of Sartre, from time to time as early as 1936. a different characteristic of the quantity is the therapy of the lately released and hitherto little studied posthumous works. hence new readers and nonspecialists will locate this the handiest, obtainable consultant to Sartre at present to be had. complex scholars and experts will discover a conspectus of modern advancements within the interpretation of Sartre.
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Additional resources for The Cambridge Companion to Sartre (Cambridge Companions to Philosophy)
II, p. 130. 13 Jean-Paul Sartre, The Transcendence of the Ego. ). 14 Jean-Paul Sartre, Existentialism, tr. Bernard Frechtman (New York: Philosophical Library, 1947), p. 19. 15 "On The Idiot of the Family/7 an interview with Michel Contat and Michel Rybalka, in Life/Situations/Essays Written and Spoken, tr. Paul Auster and Lydia Davis (New York: Pantheon Books, 1977), p. 122. 16 Jean-Paul Sartre, Cahiers pour une morale (Paris: Gallimard, 1983), p. 523. For a fuller discussion of the ego in this connection, see my article, "The Role of the Ego in Reciprocity/' Sartre Alive, edited by Ronald Aronson and Adrian van den Hoven (Detroit: Wayne State University Press, 1991), pp.
Whatever kind of unity consciousness has imposed on its worked psychic matter, this unity is truly what consciousness has in fact constituted. But if a foritself has lived and is living a life in bad faith, then the ego can hardly be other than a fabrication of self-deception, a false ego. My point will be clearer and perhaps more worthy of consideration if we ask in connection with it a subsidiary question: What is the relation between the ego and the Sartrean fundamental project? If the fundamental project is the for-itself's chosen orientation toward being, its way of making itself be, its nonreflective creation and pursuit of values, the process whereby it chooses to make itself, a "plan aware of itself," to use Sartre's own expression,1* then the ego is the crystallized reflection of what consciousness considers or imagines its fundamental project to be.
Like Franconay, il fait une imitation - he's doing an impersonation. 1'? This is one of Sartre's few assertions on behalf of the Cambridge Companions Online © Cambridge University Press, 2006 54 THE CAMBRIDGE COMPANION TO SARTRE continuity of a later work with an early work. To provide a more specific illustration of this continuity, I pull out an example in which Sartre is analyzing what is going on in Flaubert's consciousness, when he is identifying someone as a personnage, and is caught up in the interplay, with which we are familiar from the impersonation, between what is imagined and what is perceived: If Flaubert was in love with Mathilde, it was in fact, in order not to possess her.