- L'être et le néant: essai d'ontologie phénoménologique (Paris: Gallimard, 1943). Being and Nothingness: An Essay on Phenomenological Ontology—hereafter BN—transl. Hazel Barnes (New York: Philosophical Library, 1956).
- Critique de la Raison Dialectique (precedé de Questions de Méthode) tome 1: Théorie des ensembles practiques (Paris: Gallimard, 1960)—hereafter CRD. English translation of Questions de Méthode by Hazel Barnes, Search for a Method (New York: Vintage Books, 1968). Further portions of CRD, translated into English, appear in Robert Cumming's The Philosophy of Jean-Paul Sartre (New York: Modern Library, 1965).
- La Transcendence de l'ego: esquisse d'une description phénoménologique (1936). Introduction, notes et appendices par Sylvie Le Bon (Paris: Vrin, 1965). The Transcendence of the Ego: an existentialist theory of consciousness—hereafter TE—trans. Williams and Kirkpatrick (New York: Noonday, 1957).
- Ibid., p. 106.
- Edmund Husserl, Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie, ed. Walter Biemel, Husserliana Vol III (The Hague: Martinus Nijhoff, 1950). Ideas: General Introduction to Pure Phenomenology, trans. W. R. Boyce Gibson (New York: Collier 1962)
- Ibid., p. 93.
- Ibid., pp. 96–97.
- TE, p. 100.
- The important texts on the reduction occur in TE, pp 100–103
- The novel, Nausea (1938), must also be read within the context of Sartre's reworking of the reduction. Whereas in TE he is criticizing Husserl for failing to extend the reduction far enough to encompass the ego, in Nausea he can be seen to take Husserl to task for going too far with the reduction, by considering Being as only a meaning relative to and constituted by consciousness
- BN., p. 75 The original language of this important text reads: “Mais l'analyse de doute méthodique que Husserl a tentée a bien mis en lumière ce fait que seule la conscience réflexive peut de désolidariser de ce que pose las conscience réfléche. C'est au niveau réflexif seulement qu'on peut tenter une epoché, une mise entre parenthèses, qu on peut refuser ce que Husserl appelle le ‘mit-machen’.”
- Ibid., p. 70.
- Ibid., pp. 580–581.
- Ibid., p. 626.
- Ibid., p. 627.
- Ibid.
- According to Contat and Rybalka, Les Ecrits de Sartre (Paris: Gallimard, 1970), Sartre has completed the work on ethics: “Au début 1969, il nous a dit en effet que son éthique dialectique est à l'heure actuelle entièrement constituée dans son esprit et qu'il ne prévoit plus maintenant que des problèmes de rédaction.” p. 426.
- Mentor, 1963), pp. 44–47.
- BN., p. 510.
- Saint Genet: Comédien et Martyr (Paris: Gallimard, 1952). Saint Genet, trans. B. Frechtman (New York:
- CRD., p. 20; Search for a Method, pp. 13–14.
- Our argument is that there is an underlying unity to all of Sartre's work: of perspective, which is the phenomenological reduction as reworked in TE, and secondly, of intention, which is the aim of constructing a “positive” (humanistic) morality and politics. There is the further question of logical unity, e.g., whether he builds a logical bridge between ontology and ethics. On this question see Thomas Anderson, “Is a Sartrean Ethics Possible?”, Philosophy Today 14 (Summer, 1970).
- B.N., p. 412.
- Actually, the “test” can be extended to understanding the footnote about escaping bad faith and the discussion of play. Within a reading of Sartre as Hegelian, these brief texts make no sense. A case in point is Richard Bernstein's recent Praxis and Action (Philadelphia: University of Pennsylvania Press, 1971). Bernstein is aware of the footnotes and the concluding section on “ethical implications” but, because he does not distinguish impure from pure reflection, accuses Sartre of “bad faith” for the statements about escaping from bad faith. He fails to see that purifying reflection creates a context wherein the aim is not that of being God.
- Mary Warnock, The Philosophy of Sartre (New York: Barnes and Noble, 1967), p. 130.
- Anthony Manser, Sartre: a philosophic study (New York: Oxford University Press, 1967), pp. 97–98. Mr. Manser is indeed aware of Sartre's references to authenticity in BN—the footnotes we have mentioned and the text on play. However, in our judgement he does not render these references intelligible, as they should be, in the light of the reduction. Because of this he fails to read CRD in terms of the reduction, which, again, in our judgement is crucial.
- “Qu'est-ce que la littérature?,” Situations II (Paris: Gallimard, 1964). First appeared in Les Temps Modernes in installments from February-July, 1947. What is Literature?, trans. B. Frechtman (New York: Harper, 1965), pp. 56–57.
- Ibid., p. 57.
- Ibid., p. 270.
- CRD., p. 205; The Philosophy of Jean-Paul Sartre, p. 436.
- CRD., p. 205; The Philosophy of Jean-Paul Sartre, p. 437.
- CRD., p. 425; The Philosophy of Jean-Paul Sartre, p. 472.
Journal of the British Society for Phenomenology
Volume 6, 1975 - Issue 1