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<p>Jean-Paul Sartre's central purpose in writing the Critique of Dialectical Reason was to render intelligible Karl Marx's principle that circumstances make people just as much as people make circumstances. With the intent of complementing Marx's work, Sartre sought to theoretically connect the marxist outline of social process with its constituting parts--individuals. He sought to do this without ascribing to circumstances a superorganic existence, and in terms of the general structure of individual action per se. In place of a super organic being he attributed unintended consequences to all individual action (as well as intended consequences). The actual influence of circumstances upon people he explained by the fact that. products bear some trace of the intentions of those who made them. The product becomes a sign, and people construct about them a world of signs.</p> <p>Within this world of signs people tend to become separated as mediations between constructed things. It is in this sense, that is, in explaining how social relations tend to occur indirectly through the products of praxis, that Sartre sought to justify a rejection of organicism by developing his interpretation of Marx's theory of fetishism.</p> / Thesis / Master of Arts (MA)

This project has two aims. First, to provide a comprhensive interpretation of Jean-Paul Sartre's theory of alienation, beginning with the discussion of alienation in Being and Nothingness and concluding with Critique of Dialectical Reason. I argue that the meaning of alienation throughout these works is the revelation or experience of being an object for another freedom. I argue that this experience is fundamentally an experience of vulnerability, in the sense of the capacity to be wounded. The meaning of alienation in Sartre's philosophy is therefore an experience of vulnerability. Understanding alienation as an experience of vulnerability provides an alternative to the conventional understanding of Sartrean alienation as equivalent to violence and oppression. The second aim of this project is to discuss the way alienation is related to the concepts of violence and oppression. Violence and oppression are understood, by Sartre, in terms of alienation, but alienation itself is not identified with either violence or oppression. I explore Sartre's discussions of violence and oppression in the posthumously published Notebooks for an Ethics and in the Critique of Dialectical Reason, and show through these texts, that alienation consistently refers to the experience of vulnerability, but also, that and this experience is the basis of violent actions and oppressive social relations. Although alienation is not equivalent to violence and oppression, and these concepts must not be confused, violence and oppression must be understood in terms of alienation, according to Sartre's thought. / Philosophy

Memory is a recurring theme in Jean-Paul Sartre's work. However, Sartre never formulated an explicit theory of memory. When he did discuss memory he reached two conflicting conclusions: (1) in his theory of imagination and in his early text The Transcendence of the Ego memory is presented as a mimetic power and memories are repetitions of the past; (2) in his other texts, among them Being and Nothingness, memory is portrayed as a creative force that reconstructs experience rather than repeats it. I argue that Sartre held two conflicting notions of memory since he thought that recollection as a whole--understood either in mimetic or reconstructive terms--stifles consciousness and obstructs freedom. In the dissertation I explore the ways in which memory becomes responsible, according to Sartre, for the constitution of selfhood and for the creation of a solid character with a defined history, which eventually leads to the evasion of the free agency of consciousness. Against the mimetic and reconstructive models of memory I pose the notion of "existential memory", which is not a term that Sartre himself used but which emerges from his work on human temporality. The notion of "existential memory" provides an opportunity to conceive of a possibility of relating to the past in an authentic manner, without objectifying it or losing sight of one's freedom. In response to the challenges raised by Sartre's concerns with bad faith, existential memory is a model of authenticity. / Philosophy

Authenticity, a growing area of interest in leadership studies, is an important concept within existentialist thinking. Currently it is largely untheorized. Here the concept is examined using Sartre’s work. Current literature implies authenticity as relating to an ‘inner’ or ‘true’ self which existentialist thinking rejects, opening the way for a different approach to theorizing authenticity. There is a need to consider context, and subjective and inter-subjective experience to understand and to practice authentic existential leadership.

The purpose of this study is to ascertain the major aspects of the theoretical structure of Sartrian existentialism and to examine the portrayal of these in Sartre's fiction. The theoretical investigation is based largely on Sartre's "L'Être et le néant" and "L'Existentialisme est u humanisme." The fictional works are "La Nausée," the trilogy "Les Chemins de la liberté," and "Le Mur." The study is prefaced by an examination of the term existentialism and a brief historical comparison of essentialist and existentialist philosophy. The aspects of Sartrian existentialism discussed are: the question of the existence of God and its importance to Sartre's philosophy; the premise of existence preceding essence; the fact of contingency on absurdity and its attendant nausea; the doctrines of freedom and responsibility; the dilemma of choice, anguish, and commitment; and the themes of authenticity, transcendence, and death.

Nesse trabalho buscamos entender as reflexões de Sartre sobre o lugar e a função possível do intelectual na situação histórica do século XX. Essas reflexões estão dispersas por toda sua obra, já que constituem uma tentativa de refletir sobre sua própria posição. No entanto, nos limites dessa dissertação nos detivemos principalmente nas duas obras que mais explicitamente tematizam a questão de forma sistemática: O que é Literatura, escrito em 1947, resultado da junção de quatro ensaios publicados inicialmente na revista Les Temps Modernes, e Em defesa dos intelectuais, também resultado da junção de três conferências proferidas no Japão em 1965. Para compreender o tema que nos propusemos cumpre então nos deter principalmente nas reflexões sobre o surgimento da noção de intelectual a partir da contradição de seu lugar social e histórico e de sua função, nos fins do século XIX e no século XX, na noção de engajamento dos homens em geral, do escritor e do intelectual, em particular, e suas relações com os conceitos de desvelamento de verdade, de dialética e de história. A dissertação desenvolve-se então em três partes. Na primeira, visamos reconstituir o surgimento do problema em torno da idéia de uma função prática do intelectual, retomando seu modelo ideal no século XVIII e as questões surgidas no século XIX a partir da concepção marxista de ideologia e seu desenvolvimento no pensamento de Gramsci, além de expor a concepção de Sartre sobre a situação que faz emergir a figura do intelectual propriamente dito em fins do século XIX a partir de uma situação histórica determinada que o define por uma contradição interna que expressa a dilaceração das sociedades capitalistas do século XX. Na segunda parte, buscamos esclarecer a noção de engajamento em Sartre que diz respeito à condição ontológica de todos os homens, mas adquire contornos específicos nas figuras do escritor (de prosa) e do intelectual, que se propõem a um empreendimento de comunicação de seu desvelamento da verdade e da realidade histórica para a libertação dos homens (já ontológicamente livres). Para tal, ainda será preciso esclarecer o modo específico desse engajamento pela análise da linguagem e as relações das noções de escritor e intelectual. Enfim, na terceira parte, propomos relacionar a discussão teórica sobre o intelectual com a prática concreta de Sartre como um exemplo de intelectual engajado, a partir somente de alguns poucos empreendimentos que jugamos exemplares de sua ação como um todo. / This work seeks to understand Sartres thought about the place and the possible function of the intellectual of the twentieth century. This theme can be found in the Sartres whole work, because is a way to think about own his situation. However, in this present work, we restrict the analyses to only a couple of books: What is literature? (1947) and Plaidoyer pour les intellectuels (1965). These books deal with the question of the intellectual systematically. The first book was published like four essays in the review Modern Times. The second book was a group of three lectures in Japan. To understand our theme is necessary to focus the question of the emergence of the intellectual and his social and historical contradiction. The development of the subject refers from end of nineteenth century to twentieth century. The theme also deals with notion of engagement of the men and, particularly, of the writer and the intellectual. This notion of the engagement should be treated in group with others notions as disclosure of the truth, dialectic and history. This work has three parts. The first part accosts the origin of the question by practice function of the intellectual. The central point is the approach of the pattern of the intellectual in eighteenth century and the new questions about this as from the conception of Marxist ideology in the nineteenth century and its development in Gramscis thought. Another point of the problem is the Sartres analyses about the historical situation for the emergence of the intellectual like a being of intern contradictions (self-contradictions), as an expression of a broken capitalist society. The second part seeks to enlighten the notion of engagement in Sartre. This notion concerns to ontological condition of the men, but it has specific aspects in the figures of the writer (prose) and intellectual. These figures try a disclosure of the truth and the historical situation to free the men (men are always free in ontological sense). For this goal, this work will do a study of the notion of engagement, analyzing the language and the writer and the intellectual. The last part will study the relation between the theoretical notion of intellectual in Sartre and his own condition of engaged intellectual. Thus, this work will emphasize some examples of Sartres action like an engaged intellectual.

A narração é essencial para a constituição do sujeito. Entretanto, a fronteira entre literatura (ficção) e história (fatos) é especialmente difícil de delimitar, a ponto de se poder perguntar: viver ou narrar? Para além do esforço de delimitação, talvez seja interessante pensar em como reconciliar tais pólos a fim de preservar a atividade mesma de narrar. Esta tese procura compreender o caminho que vai do projeto autobiográfico les mots ao projeto biográfico lidiot de la famille para fazer ver o que levou sartre a renovar seu desejo de escrever e a inventar uma nova forma narrativa. No coração destas preocupações estaria uma concepção restauradora da narrativa enquanto mediação para o processo de metamorfose existencial. Partindo da escrita autobiográfica e biográfica publicada em vida e post mortem e da fala enquanto instrumento autobiográfico, entre colagem e ensaio, liberdade e fidelidade, o intuito é o de não separar método e objeto utilizando uma metodologia que seja ao mesmo tempo ativa e reflexiva. da imaginação como dimensão irredutível de toda práxis e como descobridora de verdades, uma (auto)biografia que é um roman vrai restitui a implicação daquele que escreve com o que escreve e devolve o sentido ético da verdade narrativa. quarenta anos antes o lidiot de la famille chocou assim como les mots, embora por razões diversas. Este entre que foi o trabalho desenvolvido por sartre em meio a tais projetos mostra um entrelaçamento fundamental entre vida e obra. mostra ainda que a tarefa de compreender está necessariamente ligada a este duplo movimento que vai do singular ao universal / Narration is essential to the constitution of the subject. However, the boundary between literature (fiction) and history (facts) is especially difficult to define, to the point of being able to ask: live or narrate? Beyond the effort of delimitation, it might be interesting to think about how to reconcile these poles in order to preserve the same activity of narrating. This thesis seeks to understand the path that goes from the autobiographical project les mots to the biographical project l\'idiot de la famille to see what led sartre to renew his desire to write and invent a new narrative form. In the heart of these concerns would be a restorative conception of narrative as mediation to the process of existential metamorphosis. The thesis is based on autobiographical and biographical writings published in life and post mortem. Reliyng on speech while autobiographical instrument, between collage and essay, liberty and loyalty, the intent is not to separate object and method using a methodology that is both active and reflexive. From the imagination as irreducible dimension of all praxis and as discoverer of truths, an (auto) biography which is a roman vrai restores the implication of the writer with the writing and returns the ethical sense of the narrative truth. forty years before l\'idiot de la famille shocked as les mots, albeit for different reasons. This in--between that was the work developed by sartre amid such projects shows a fundamental intertwining between life and work. It also shows that the task of understanding is necessarily linked to this double movement that goes from the singular to the universal

Made available in DSpace on 2016-07-27T13:46:32Z (GMT). No. of bitstreams: 1 JOSE REINALDO DE ARAUJO QUINTEIRO.pdf: 1398344 bytes, checksum: 5ce3b863ab88f9b8c96c2112bfbbe2cb (MD5) Previous issue date: 2014-11-14 / This thesis hopes to articulate the Existentialism of Sartre in interface with the biblical thought of Ecclesiastes; in essence the possibility of Man s knowledge of God is discussed. The first chapter explores Sartre s thoughts based on his philosophical works written between 1943 and 1946. In concomitance with the theories of Feuerbach, Marx, Nietzsche, Freud and the principal phenomenological concepts of Husserl, the relationship between God, man and conscience is signalized. In that attempt, a concept of the existential conscience in Sartre is constructed that points to God s being in essence, but never in existence. The proposal is a defense of God s phenomenon in atheistic thought and how man perceives him in a different way in the world. The second chapter treats Ecclesiastes, also called Qohelet, as referred to in Sartre s thought and subsidized by Biblicists and commentators that concentrate on the study of man, God and world like Ravasi (1993) and Vílchez Líndez (1999). Questions concerning the book of Ecclesiastes from authorship, canonicity, and its ways of relating to God being in the world, a being that always manifests himself to man and through man s own initiative, are expounded. The third chapter is developed between two literatures, philosophical and biblical; efforts are concentrated in favor of a conceptual reconstruction of themes that refer to man s way of life. God is considered a phenomenon relating to Man s conscience; this discussion is only possible when dialogue is promoted between Sartre and Qohelet without limiting them to epistemological determinisms, but, rather, to phenomenological stances. It can, therefore, be concluded that it is man who chooses how to exist or how to make wise the phenomenon that is perceivable in the world; this choice is given through one s proper perception of the world. It is foreseen that arguments will be constructed for the defense of the hypothesis that only man can decide to know God because it is he who names God in order to hold him in usufruct in the midst of existential situations and in portion. Man is the only being in existence capable of knowing God, the being of essence. / Esta tese visa articular o existencialismo sartreano em interface com o pensamento bíblico do Eclesiastes; em seu cerne se discute a possibilidade de o homem conhecer a Deus. O primeiro capítulo explora o pensamento de Sartre com base nos textos filosóficos de 1943 a 1946. Em concomitância com as teorias de Feuerbach, Marx, Nietzsche e Freud e com os principais conceitos da fenomenologia em Husserl se sinaliza a relação Deus, homem e consciência. Nesse intento se constrói um conceito de consciência existencial em Sartre em que aponte o ser, Deus, em sua essência, jamais em existência. A proposta é defender o fenômeno Deus sob um pensar ateu e como o homem O percebe de forma diversificada no mundo. O segundo capítulo se ocupa do Eclesiastes, também chamado de Coélet, referenciado no pensamento de Sartre, subsidiado por biblistas e comentadores que se concentram na relação homem, Deus e mundo, como Ravasi (1993) e Vílchez Líndez (1999). Expõem- se as questões sobre o livro do Eclesiastes, desde a sua autoria à canonicidade e os seus modos de se relacionar com o ser de Deus no mundo; ser este que sempre se manifesta ao homem por iniciativa do próprio homem. O terceiro capítulo se desenvolve ao encontro entre as duas literaturas filosóficas e bíblicas; esforços são concentrados em prol da reconstrução conceitual dos temas que dizem respeito ao mundo da vida do homem. Deus é considerado um fenômeno à consciência do homem; esta discussão só é possível quando se promovem diálogos entre Sartre e Coélet sem enquadrá-los em determinismos epistemológicos, mas sim em posturas fenomenológicas. É visto, portanto, que é o homem quem escolhe como existenciar ou sapienciar o fenômeno perceptível no mundo; esta escolha se dá mediante o lançar da própria consciência no mundo. Ver-se-á que os argumentos são construídos para a defesa da hipótese de que só o homem é quem decide conhecer a Deus, porque é quem O nomeia à maneira de usufruí-Lo em meio às situações da existência, e em porção. O homem é o único ser em existência capaz de conhecer a Deus, o ser em essência.

Em nosso trabalho buscamos compreender a relação entre literatura e conhecimento do real em Jean-Paul Sartre e suas conseqüências para a ação moral, pois desta abordagem resulta o engajamento do leitor em face daquilo que foi desvendado por ele. Assim, devemos esclarecer direta ou indiretamente dois conceitos centrais da obra sartriana: o de ação por desvendamento e o de realismo, o que exige o deslocamento de conceitos tradicionais de seus locais originais, redefinindo uma nova constelação que operará um novo método. A dissertação desenvolve-se, então, em quatro partes. Na primeira, visamos o conceito de conhecimento como desvendamento, analisando passagens das obras O ser e o nada (Être et néant 1943) e, principalmente, Verité et existence (1948). A verdade passa, a partir da leitura destas obras, a ser considerada não como uma forma axiomática, mas como experiência da contingência. Daí a mudança necessária no método filosófico e o embate contra determinada tradição a das chamadas filosofias digestivas. Na segunda parte, com base principalmente nos ensaios Que é a literatura? (Quest-ce que la littérature - 1947) e Lartiste et sa conscience, vemos como as outras artes (à exceção da prosa) não se constituem para Sartre como movimentos privilegiados da experimentação e verificação do conhecimento da realidade. Na terceira parte, abordamos propriamente o conteúdo ontológico da linguagem que funciona como modo de visar o ser através da ausência e observamos como estas relações conduzem à questão moral, pois é pelo olhar do outro que o dom (o que foi verificado e estabelecido por uma comunidade) readquire o sentido de novo desvendamento e, nesta perspectiva, é a ação do leitor, que faz o papel do outro da linguagem, que terminará a obra literária tanto no sentido da criação como no da ação moral. Por fim, na parte quatro, propomos como exemplo do modo de visar o real do desvendamento e da prosa a interpretação de um conto de Franz Kafka, Tribulação de um pai de família (1919), baseada nos conteúdos abordados nas partes anteriores. / In this work, we seek comprehension about the relationship between literature and reality knowledge in Jean-Paul Sartre, as well as the consequences for the moral action, because from this approach results the reader engagement in face of what has been unveiled by him or her. Therefore, we must clarify directly or indirectly two central concepts in the sartrian works: the concept of action through revealment and the concept of realism, which requires a displacement of traditional concepts from their original places, redefining a new constellation that will produce a new method. The dissertation is developed in four parts. In the first one, we aim at the concept of knowledge as devoilement, analyzing passages of the works Être et néant (1943) and, foremost, Verité et existence (1948). After the study of these works, the truth turns to be considered not as an axiomatic form, but as an experience of contingence. Thence comes the necessary change on philosophical methods and the fight against a certain tradition the tradition of what it known as digestive philosophies. In the second part, based primary on the essays Quest-ce que la littérature? (1947) and Lartiste et sa conscience, we see how the other arts (with exception to the prose) do not constitute for Sartre as privileged movements for the experimentation and verification of the reality knowledge. In the third part, we approach properly the ontologic content of language that function as a way of aiming at the being through the absence and we observe how these relationships drive to the moral question, since it is through the others look that the gift (what was verified and established by a community) reacquires the sense of a new revealment. In this perspective, it is the action of the reader, which acts as the other opposed to the language, that will complete the literature work both in the sense of creation and in the sense of moral action. Finally, at the forth part of this work we propose an interpretation of a Franz Kafka short story, Worries of a family man (1919), as an example of the way of aiming at the real of the devoilement and of the prose, based on the contents approached on the last sections.