Download Aesthetics in Sartre and Camus. The Challenge of Freedom by Wittmann Heiner PDF

By Wittmann Heiner

ISBN-10: 3631586930

ISBN-13: 9783631586938

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Extra info for Aesthetics in Sartre and Camus. The Challenge of Freedom (Dialoghi Dialogues: Literatur Und Kultur Italiens Und Frankreichs)

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373. Nor does Joseph mention Sartre's Reflexions sur la question juive, Paris: Gallimard, 1954, that appeared as early as 1946. 43 As well as reading Husserl and Heidegger, Sartre's collaboration in translating Jaspers' Allgemeine Psychopathologie produces some remarkable parallels to his artist portraits. 3, and elsewhere he defines his intention more precisely. He is concerned with understanding connective relationships. 14 The phenomenological approach in Being and Nothingness is not fundamentally different from that upon which Jaspers bases his psychopathology.

8), might be taken as an indication of why the two authors are not named. This example is indicative of the fact that the aesthetic studies of Camus and Sartre are also still not as well known in thefieldof literature as they deserve to be. 2 ^ Cf. Sartre, Being and Nothingness, p. 41. 29 Op. , p. 48. 30 By rejecting the biographical method Sartre is not far away from the opinion of Gustave Lanson, the director of the Ecole Normale Superieure, where Sartre studied from 1924 to 1929. 32 Gustave Lanson's approach via literary history correlates in part with that of Sartre, who compares a writer's commitment with his 'project' and like Lanson does not permit a purely psychological explanation, especially if this relates to the person's origins.

Cohen-Solal, Sartre, p. -S. names E. Levinas, Theorie de I'intuition dans la phenomenologie de Husserl, (Paris : Alcan 1930. ) 16 Cf. K. Jaspers, General Psychopathology. Vol. I, p. 19. 1 1 Cf. ditto, Psychopathologie generate, p. 572. 12 44 lack of consensus, for example with one's own times, calling it an "objective neurosis". I8 He calls Freud's psychology an "empirical psychology": one that wishes to describe human reality by assuming that man defines himself through his desires. Sartre rejects the description of desires as the mere contents of consciousness.

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