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It was to correct common misconceptions about his thought that Jean-Paul Sartre, the most dominent European intellectual of the post-World War II decades,�accepted an invitation to speak on October 29, 1945, at the Club Maintenant in Paris. The unstated objective of his lecture (“Existentialism Is a Humanism”) was to expound his philosophy as a form of “existentialism,” a term much bandied about at the time. Sartre asserted that existentialism was essentially a doctrine for philosophers, though, ironically, he was about to make it accessible to a general audience.�The published text of his lecture�quickly became one of the bibles of existentialism and made Sartre an international celebrity.
The idea of freedom occupies the center of Sartre’s doctrine. Man, born into an empty, godless universe, is nothing to begin with. He creates his essence—his self, his being—through the choices he freely makes (“existence precedes essence”). Were it not for the contingency of his death, he would never end. Choosing to be this or that is to affirm the value of what we choose. In choosing, therefore, we commit not only ourselves but all of mankind.
This book presents a new English translation of� Sartre’s 1945 lecture� and his analysis of Camus’s The Stranger, along with a discussion of these works by acclaimed Sartre biographer Annie Cohen-Solal. This edition is a translation of the 1996 French edition, which includes Arlette Elka�m-Sartre’s introduction and a Q&A with Sartre about his lecture.
- Sales Rank: #4824 in Books
- Brand: Sartre, Jean-Paul/ Macomber, Carol (TRN)/ Cohen-Solal, Annie (INT)/ Elkanm-sartre, Arlette (CON)/ Ku
- Published on: 2007-07-24
- Original language: English
- Number of items: 1
- Dimensions: 7.50" h x 5.00" w x .25" l, .33 pounds
- Binding: Paperback
- 128 pages
About the Author
Philosopher, playwright, and novelist Jean-Paul Sartre (1905-1980) was the most dominant European intellectual for the three decades following World War II. In 1964, he was awarded but declined the Nobel Prize in Literature. Annie Cohen-Solal is the author of the acclaimed Sartre: A Life, an international best-seller that has been translated into sixteen languages.
Most helpful customer reviews
39 of 42 people found the following review helpful.
Excellent
By Steiner
Although this is not exactly an introduction to the theory of Existentialism, it is certainly a much more accessible account of it than Sartre's "Being and Nothingness." Sartre addresses the numerous detractors of Existentialism who posit that the theory is essentially pessimistic and anti-humanistic, that it suggests a cynical and amoral view of the world. Sartre argues that man wills what he is (a variant of Heidegger's Being-Becoming), and thus the theory provides for radical freedom. He writes, "when operating on the level of complete authenticity, I have acknowledged that existence precedes essence, and that man is a free being who, under any circumstances, can only ever will his freedom, I have at the same time acknowledged that I must will the freedom of others" (49). Sartre brilliantly links up this conception of radical freedom with the willing of the freedom of others such as communist are Marxist political action. This lecture is a lucid and rich work of philosophy, and it instigated a number of debates around the notion of Humanism, famously refuted by Heidegger.
This collection also includes a Q+A between Sartre and a review of Camus' "The Stranger," which he remarkably compares to Hemingway in terms of prose style. For Sartre, "The Stranger" is the great modern work exploring the fact of absurdity; he indicates that its primary strength is the co-existence of clarity and ambiguity.
20 of 20 people found the following review helpful.
Is Existentialism a Humanism?
By R. D. Finch
Is Existentialism a Humanism?
"Is Existentialism a Humanism?" was the title of Sartre's famous lecture in October 1945 given to an overflow crowd and rapidly to become the talk of the left-bank cafes, then all of Paris and Europe. The talk started by proclaiming "existence precedes essence" which meant, he explained, that individuals create their own values because there is no moral order in the universe. This freedom is the ultimate value. The talk went on by echoing his book "Being and Nothingness". He gave the lecture to answer his critics among the communists and catholics. He needed to present a viable and relevant social philosophy in order to stand comparison with these two groups. He based his appeal on Kant's ethic of universal principles. He continued by arguing that we need a sense of responsibility for other people and society as a whole (which was different from his previous contentions). In asserting that Existentialism is a Humanism Sartre means that it places the human being at the center of its attention and at the apex of its value hierarchy. Our ultimate goal should be to foster the freedom of the individual. To read more about Existentialism see Thomas R. Flynn(2006) "Existentialism: A Very Short Introduction", Oxford University Press.
21 of 22 people found the following review helpful.
The Clearest Statement yet of Sartre's Version of Existentialism
By Herbert L Calhoun
This short but extremely clear volume was one of the first opportunities after the war for Sartre to explain to a lay audience his version of Existentialism. It took place on October 29, 1945 when the then already very famous French philosopher was invited to the "Club Maintenant" to "promote literary and intellectual discussion." Sartre used this lecture as an opportunity to settle scores and to set the record straight by answering all his critics at once. They had, among many other charges, leveled the uncomfortable charge that Existentialism showed only the negative and pessimistic side of human nature, and therefore as a philosophy (concerned mostly with abandonment, anguish and anxiety), was thus itself very much devoid of humanity. Sartre took these charges rather personally and to better make his points, pitched the lecture to the least sophisticated of the audience. What results is a beautifully articulated and clearly translated formulation of Sartre's basic philosophy. He answers his critics with a biting flourish, in what is not only a clear exposition, but also a penetratingly coherent piece.
To wit: Existence precedes essence, and in any case is arbitrary. In this world, man is defined by the choices he makes and by his commitments to those choices. He does not define himself prior to his existence and exists only in the present, well beyond any concept of natural determinism. In Sartre's view, there is no human nature superior to that described here.
In short, there is no God; we have been abandoned to our fate. That point however should not be misconstrued as that Existentialism is only about Atheism. It simply affirms that even if a God existed, it would make no difference to our humanity. Human nature is not a self-congratulatory condition, but rather a fearful, uncertain, anguished and forlorn condition. Thus the real problem with our humanity is not with God's existence, but with man's own existence. Existentialism argues that man does not need a God so much as he needs to rediscover himself and to comprehend that nothing can save him from himself -- not even proof of the existence of a god. In Sartre's view, this understanding alone makes Existentialism, not only profoundly human, but also optimistic about human nature and the human condition.
But more to the point, according to this formulation, anyone who believes otherwise is actually acting in "bad faith." From the Existentialist's point of view, once man is abandoned to his own fate he can have only one true goal: freedom for its own sake. That is to say, he is abandoned to his own fate with freedom (and his commitment to it) as his only universal project. At the bottom of this project, choice becomes the root node of the human condition, and the very basis of his primary reality. And because there is no god, there can be no pre-determined good. Good, like meaning, morality, judgment and values, all must be constructed from scratch as an existential project. That is to say, these all emerge directly from having made the choice and commitment to be free. Thus man has another important choice to make: to proceed through his world in either "good, " or "bad" faith.
If he proceeds in "good faith, he will discover that life has no a priori meaning. In our quest for freedom we must make committed choices that result in the invention of meaning and values as we go. Life itself is nothing until (and unless) it is lived. It is we (and not our gods or our dreams and wishes) that gives life it's meaning. And values are nothing more than the meaning we ascribe to them through our actions. Thus proceeding in "good faith" means that things must be accepted as they are; one must learn to live an authentic life of action, taking responsibility for his own existence -- without the need for either crutches or excuses.
Proceeding in "bad faith," on the other hand, means living an inauthentic life, one based on fantasy, excuses, wishes, promises and mythology. According to this formulation, God is seen as the "grand executor" and "creator" of all meaning. And as a result, man's only responsibility (both to himself and to his god) is obeying God's will and edicts. From the Existentialist point of view this approach is a barren and a coward's way out, because it forces man to shrink from being responsible for his own existence. He chooses instead a kind of self-congratulatory fetishsized life of fantasized meanings.
The last chapter of the book also has a critique of Camus' "The Stranger," but I will leave that aspect for my own review of that book. Five Stars
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