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Philosophers who show interest in authenticity tend to narrowly focus on its capacity to help people evade conformity and affirm individuality, a simplistic reduction that neglects authenticity’s moral potential and gives credence to the many critics who dismiss it as a euphemism for excessive individualism. Yet when conceived ethically, authenticity can also allow for worthy human flourishing without falling prey to conformity’s opposite extreme—egoism. This thesis proposes a relational conception of authenticity that can help prevent the often destructive excess of egoism while also offsetting the undesirable deficiency of heteronomy, concertedly moving agents towards socially responsible living. It demonstrates how authenticity necessarily has ethical dimensions when rooted in existentialist and dialogical frameworks. It also defines egoism as a form of self-deception rooted in flawed logic that cannot be considered “authentic” by relational standards. Relational authenticity recognizes the interpersonal relationships and social engagements that imbue meaning into agents’ lives, fostering a balance between personal ambitions and social obligations, and enabling more consistently moral lifestyles.

Thesis--Paris, 1971. / Includes bibliographical references (p. 403-422).

This work deals with Jean- Paul Sartre´s philosophy. It´s ontological principles examined in Being an nothingness, consequences of this principles for practical philosophy described in Existencialims is humanism and finally selected critical response. First part of the work is focused on terms being in itself and being for itself. Second part tries to present Sartre´s thoughts in the way author presented it in lecture Existentialism is humanism. And the third part deals with critical response.

Submitted by Automa??o e Estat?stica (sst@bczm.ufrn.br) on 2017-10-04T20:58:53Z No. of bitstreams: 1 JeffersonEduardoDaPazBarbosa_DISSERT.pdf: 843425 bytes, checksum: 659589e3b42f6dee429cd6493b1b9b37 (MD5) / Approved for entry into archive by Arlan Eloi Leite Silva (eloihistoriador@yahoo.com.br) on 2017-10-11T00:29:46Z (GMT) No. of bitstreams: 1 JeffersonEduardoDaPazBarbosa_DISSERT.pdf: 843425 bytes, checksum: 659589e3b42f6dee429cd6493b1b9b37 (MD5) / Made available in DSpace on 2017-10-11T00:29:46Z (GMT). No. of bitstreams: 1 JeffersonEduardoDaPazBarbosa_DISSERT.pdf: 843425 bytes, checksum: 659589e3b42f6dee429cd6493b1b9b37 (MD5) Previous issue date: 2017-05-05 / Esta disserta??o tem como tema a tens?o entre Maurice Blanchot e Jean-Paul Sartre quanto ao aspecto ?tico, pol?tico e filos?fico da literatura. Entendemos que essa tens?o faz parte da subjetividade art?stica moderna, tendida entre a liberdade de recusa soberana e a aceita??o do compromisso com a hist?ria, de modo que ambos os autores acirram essa contradi??o da literatura. Se, por um lado, Blanchot (2011b) afirma que a literatura ? a porta para uma experi?ncia al?m dela mesma, experi?ncia que busca tornar a morte poss?vel, Sartre (2004) afirma que a literatura ? o ?mbito de uma rela??o entre liberdades onde tem lugar uma dial?tica fundamental que implica a tomada de consci?ncia. Ambos os autores concebem a realidade humana como negatividade, por isso a import?ncia de Hegel como fundo comum de onde a tens?o emerge. A filosofia hegeliana, atrav?s dos cursos de Alexandre Koj?ve (2012), com sua ?nfase na ideia de morte, ter? em Blanchot uma rearticula??o sem a qual n?o poder?amos compreender suas ideias sobre a literatura. Em Sartre, a filosofia hegeliana ? igualmente importante, uma vez que suas ideias sobre o existencialismo articulam n?o apenas a fenomenologia husserliana e o marxismo (posteriormente), mas a dial?tica da negatividade e do universal concreto. Para Blanchot, a literatura manifesta uma liberdade absoluta, uma interroga??o radical que p?e em causa todos os projetos humanos. Para Sartre, essa liberdade absoluta, que pode ter sido o af? do surrealismo, ? concebida como tenta??o da irresponsabilidade. A literatura permanece o lugar de uma ambiguidade que est? presente nos dois autores. / This dissertation is about the tension between Maurice Blanchot and Jean-Paul Sartre, as to the ethical, political and philosophical aspect of literature. We understand that this tension is part of modern artistic subjectivity, stretched between freedom of sovereign refusal and acceptance of commitment to history, so that both writers stir up this contradiction of literature. If, on the one hand, Blanchot (2011b) affirms that literature is the door to an experience beyond itself, an experience seeks to make death possible, Sartre (2004) says that literature is the space of a relation between freedoms where a fundamental dialectic takes place that implies an awareness. Both authors conceive the human reality as negativity, hence the importance of Hegel as common ground from which tension emerges. The Hegelian philosophy, through the courses of Alexandre Koj?ve (2012), with its emphasis on the idea of death, will have in Blanchot an rearticulation without which we could not understand his ideas about literature. In Sartre, Hegel?s philosophy is equally important, since his ideas about existentialism articulate not only phenomenology and Marxism (later), but the dialectic of negativity and the concrete universal. For Blanchot, literature manifests an absolute freedom, a radical interrogation that calls into question all human projects. For Sartre, this absolute freedom, which was the desire of surrealism, is conceived as a temptation to irresponsibility. The literature holds the place of an ambiguity that is present in the two authors.

The basic question underlying this thesis concerns the identification of the fundamental elements constituting the Western religious tradition and the way in which these elements manifest themselves in the writings of French writers and philosophers Jean-Paul Sartre and Albert Camus, authors chosen as the subject of this work not only because of their historical and biographical resemblance to one another but also because both are inscribed within the same existentialist and pseudo-existentialist literary tradition emerging in post-war Europe during the nineteen-forties. In the case of both Sartre and Camus, this tradition is particularly characterised by a literature seeking to affirm itself as resolutely atheist on the one hand yet infused with an unshakeable moral imperative on the other, obliging not only an active engagement by their readers in the cause of those less fortunate, but also a continuous effort by the two authors themselves to justify this imperative in the face of their maintained conviction that the universe has neither creator, nor existential reason, nor inherent meaning. It is precisely the contradiction between these two characteristics, and particularly the fact that the first cannot be logically derived from the second, which leads me to propose that the atheism affected by both writers might not be as absolute, as natural or as real as it seems, and that, despite their efforts throughout their work to show to what extent they reject the notion of divine existence, the moral imperative both support with such fervour is actually derived from a lingering religious faith so psychologically primal that neither of them ever manages to rid himself of it entirely. Of course this faith is not based on any true intellectual conviction, but rather the result of two distinct factors: firstly, the adherence of both authors to a cultural and intellectual tradition wholly constructed on religious thought, thus forcing their art to reflect this thought and its constituent elements despite their own conscious objectives and desires, and secondly the irresistible influence of such personal and particularly psychological factors as prohibits either from partaking of an authentic atheist conviction. However, as both continue throughout their lives to deny the existence of this faith whose influence neither is capable of escaping, I also propose that this influence on their writing is necessarily opaque, and the god itself on which it is based, a hidden god. / Thesis (DLitt)--University of Pretoria, 2010. / Modern European Languages / unrestricted

Philosophers who show interest in authenticity tend to narrowly focus on its capacity to help people evade conformity and affirm individuality, a simplistic reduction that neglects authenticity’s moral potential and gives credence to the many critics who dismiss it as a euphemism for excessive individualism. Yet when conceived ethically, authenticity can also allow for worthy human flourishing without falling prey to conformity’s opposite extreme—egoism. This thesis proposes a relational conception of authenticity that can help prevent the often destructive excess of egoism while also offsetting the undesirable deficiency of heteronomy, concertedly moving agents towards socially responsible living. It demonstrates how authenticity necessarily has ethical dimensions when rooted in existentialist and dialogical frameworks. It also defines egoism as a form of self-deception rooted in flawed logic that cannot be considered “authentic” by relational standards. Relational authenticity recognizes the interpersonal relationships and social engagements that imbue meaning into agents’ lives, fostering a balance between personal ambitions and social obligations, and enabling more consistently moral lifestyles.

Analisi del percorso intellettuale di René Girard, con particolare attenzione a temi etici (orgoglio, mìmesis, infanzia) della sua produzione. / Analysis of the intellectual path of René Girard, with particular attention to ethical themes (pride, mìmesis, childhood) of his production

This article claims that Ralph Ellison's use and then revision of French existential themes is essential to understanding his overriding message of Invisible Man: Ellison's hope for a more polyglot American democracy that transcends the white democracy of mid twentieth century America. Specifically, I argue that Ellison, after demonstrating his ability to understand and engage in the traditional ideology of European existentialism, deviates from its individualistic conclusions demanding that the larger community, not just the solitary individual, must become ethically responsible if the classic existential tenet of authenticity is to be achieved. In order to establish this claim, I identify key passages in Invisible Man that indicate Ellison's desire to engage the existential movement. Writings from Camus and Sartre provide the foundation for comparison between Ellison's work and the French based philosophy. This background provides the groundwork to explore Ellison's deviations from the existential forms of his day. These departures have significant implications for Ellison's view of a socially productive individual, and therefore of his message in Invisible Man. In order to document the prevalence of existentialism in Ellison's literary consciousness, I then discuss its rise and decline in postwar New York. I also outline what is known about Ellison's relationship to the movement. Lastly, I conclude with a discussion of the philosophical tradition of existential philosophy and the difference between the philosophy of existence, seen in the Western canon through philosophers like Kierkegaard, and existentialism, one of its popular manifestations that peaked in the 1940s. Separating the two existential movements allows me to explore the tangential way most Ellison critics have associated him with existentialism and advocate for a more inclusive critical discussion of Ellison's relationship to existentialism.

Cette étude esquisse un réseau dynamique des expériences mélancoliques chez Simone de Beauvoir, du point de vue de l’autobiographie et de la philosophie de l’existence. En transformant en désir d’exister la passion inutile de l’homme vers l'être chez Jean-Paul Sartre, la pensée beauvoirienne se repose sur la problématique de la morale, l’existence de l’individu concret et séparé du monde, ainsi que la relation intersubjective. Cependant elle aspire sans cesse à l’Absolu abstrait qui la conduit inévitablement à la frustration ontologique, qui est une structure inhérente à la mélancolie. Ainsi s’établit un dialogue permanent dans son oeuvre-vie, que nous ont révélé ses autobiographies, entre désir d’exister et non-désir qui est exprimé par l’apathie, la fatigue et le dégoût. Cela nous aide à déterminer l’existence de la mélancolie chez elle. La tâche est cependant rendue difficile par son ambition de décrire la totalité de la vie et du monde. De plus, les instants et les sentiments mélancoliques sont dispersés à travers toute une vie, racontée par l’autobiographe qui joue le jeu de l’ombre-claire. Bien que l'on risque de perdre ce qui en fait la spécificité et la complexité, la mélancolie nous paraît inaccessible sans la lier à ses métamorphoses. C’est pourquoi nous effectuons une étude soigneuse de ces autobiographies pour en suivre les instants et les sentiments : la solitude de l’ennui adolescent, la mélancolie d’amour, l’impuissance du sujet politique, le deuil des êtres chers, jusqu’à l’angoisse du temps et du vieillissement. Le premier chapitre tente de dégager une infrastructure philosophique de la mélancolie, qui est la tension entre désir d’exister et non-désir. La recension de la représentation littéraire et de l’ontologie phénoménologique de la mélancolie chez Sartre, et les nouveaux apports de Simone de Beauvoir dans l’après-guerre, nous incitent à discerner une théorie de la mélancolie féminine dans Le Deuxième Sexe. Étant donné la similitude des expériences vécues entre son projet féministe et son projet autobiographique, nous cherchons à construire un réseau intertextuel entre son écriture de soi et sa théorie anthropologique existentielle des femmes, en étudiant nécessairement les romans corrélés. En tenant compte du petit nombre de pages, notre choix se porte plutôt sur ses autobiographies, ainsi que sa théorie et ses romans sur les femmes qui servent de références essentielles. Dans les chapitres suivants, nous tachons d'explorer les expériences vécues par/avec Beauvoir, dans la mesure où elles concernent la mélancolie. Le deuxième chapitre porte exclusivement sur le récit d’enfance, en vue de son autonomie relative aux récits ultérieurs, et se concentre sur la solitude et l’ennui adolescent. Le troisième chapitre essaie d’établir une relation entre la passion amoureuse et la mélancolie. Le quatrième constate l'impuissance du sujet dans l’expérience de la guerre. Le cinquième tache de découvrir la relation entre mère et fille dans l’essai du deuil maternel, et à partir de cela, d’examiner son dernier roman pour connaître la diversité de la mélancolie féminine. Le dernier chapitre veut rassembler les moments indépassables de l’être humain autour de la mort et de l’angoisse du temps, pour éclaircir leur rapport à la mélancolie chez notre auteur. / This study outlines a dynamic network of melancholic experiences in Simone de Beauvoir, from the perspective of autobiography and philosophy of existence. Transforming into "desire to exist", the useless passion human towards the Being in Jean-Paul Sartre, Beauvoir's thought rests on the problem of morality, of the existence of the concrete and separate individual in the world, as well as the intersubjective relationship. However, Beauvoir aspires continually to the Absolute abstract which inevitably leads to the ontological frustration, which is an inherent structure to melancholy. This establishes an ongoing dialogue in her work and life, we have revealed her autobiographies, between desire for existence and non-desire which is expressed by apathy, fatigue and disgust. This helps us to determine the existence of melancholy at Beauvoir. However, the task is made difficult by its ambition to describe the totality of life and of the world. In addition, times and melancholy feelings are scattered throughout a lifetime, narrated by autobiographer who plays the game of shadow-clear. Although we risk losing what makes the specificity and complexity, melancholy seems unattainable without linking it to its metamorphoses. That's why we make a careful study of these autobiographies to follow the moments and feelings: solitude adolescent boredom, melancholy of love, the impotence of the political subject, mourning of loved ones, until the anxiety of time and aging. The first chapter discusses the philosophical infrastructure of melancholy, which is the tension between the desire to exist, and non-desire. The review of literary representation and the phenomenological ontology of Sartre melancholy, and new contributions of Simone de Beauvoir in the postwar, encourage us to discern a theory of feminine melancholy in The Second Sex. Given the similarity of experiences between her feminist project and autobiographical project, we seek to build an intertextual network between his self-writing and its existential anthropological theory of women, studying necessarily correlated novels. Considering the small number of pages, our choice is rather on his autobiographies, and his theory and novels about women which serve as key references. In the following chapters, we try to explore the experiences of / with Beauvoir, to the extent that they relate to melancholy. The second chapter focuses exclusively on the childhood story, to its autonomy on the later accounts, and focuses on loneliness and adolescent boredom. The third chapter tries to establish a relationship between the passion of love and melancholy. The fourth finds impotence of the subject in the experience of war. The fifth discover the relationship between mother and daughter in the essay of maternal grief, and from this, to look for his latest novel about the diversity of women's melancholy. The last chapter wants to gather the insurmountable moments of the human being around death and anguish of time, to clarify their relation about melancholy in our author.