Sartre

This farewell to Sartre by his life-long companion is a true labour of love (the Listener) and an extraordinary achievement (New Statesman). 

Odors affect human behavior more than we realize. They are now appreciated as important in human health and disease. Above all, the powerful role of learning is impressive. Odors become associated with pleasant and unpleasant experiences and can retain their hedonic value lifelong. This applies to food, to social and sexual relationships, and to environments such as houses, workplaces, or landscapes. Writers rather than scientists have described such anecdotes. In Remembrances of Things Past, Marcel Proust evoked a flood of childhood memories by the taste of a madeleine dipped in lime-blossom tea. Jean-Paul Sartre tells in his autobiography Les Mots how the halitosis of his grade-school teacher became to him the odor of authority. 

Sartre, Jean-Paul. 1936. Esquisse d une tkborie des imotions. Paris Hermann. Schafer, Roy. 1976. A New Language for Psychoanalysis. New Haven Yale University Press. 

Cp. Feltesdal (1981) for an interpretation of Sartre along these lines. 

Sartre s main criticism of Freud misses this point.9 He argues that Freud has to explain how the self-deceiver can form the belief that p... 

Sartre (I943) L Etre elle Ntant, tr. Hazel Barnes, Being and Nothingness. London, pp. 49ff... 

The first principle requires the inclusion of the wish to believe p, which is the force that produces the secession of S and motivates all its operations. The point just made against Sartre is that this wish is more accurately described as the wish that should believe p It is, of course, shared by because, unlike many of the wishes in Freud s case histories, it is not reprehensible (only its operation is reprehensible) and finds the usual, briefer description of it sufficient. 

Sartre, in UEtre et le Niant, observes that on pcut devenir dc mauvaise foi force d dtre sincere. Ce serait. dit Vatery, le cas de Stendhal1 (Sartre 1943, p. 105). Against this we can set some recent attempts to see Stendhal as a Sartrian hero of authenticity (Starobinski 1961 Brombert 1968). Since I do not claim to understand Sartre s notions of bad faith, good faith and authenticity, 1 cannot tell which of them, if any, is embodied by Stendhal. But I shall try to offer some considerations on what, broadly speaking, are Sartrian themes. 

Some plans are contradictory in the strong logical sense, that the planned state could not exist. For Sartre, the paradigm would be the desire to be at once en-soi and pour-soi to be present at one s own funeral oration and finally to know what one is to turn around, very swiftly, to catch one s own shadow. This can never succeed, however, since these are states that could never come about, let alone be brought about by deliberate action. Sartre no doubt would say that the very idea of wanting to be natural, or spontaneous, is contradictory in this strong sense, since it involves the impossible coexistence of en-soi and... 

As an analysis of self-deception, this is strikingly similar to Sartre s example of the woman who lets a man take her hand, yet refuses to admit to herself the meaning of this act (Sartre 1943, pp. 94ff). Sartre s woman lets her companion take her hand, and finds refuge in lofty and exalted conversation Madame de Chasteller replies to Lucien s letter, and finds refuge in the severity of her tone. 

Let me try to draw the argument together by offering some conclusions. I shall do so by confronting Stendhal and Sartre - a confrontation not undertaken by Sartre himself, for reasons we can only speculate about. The confrontation cannot be conclusive or systematic, since Sartre notoriously was better at raising important problems than at constructing an analytical framework for discussing them. 

HBt p. 804). But this is not the main point I want to make. Rather I would query the easy assumption that Stendhal in these diary entries was in bad faith, for would we not in retrospect say that he was right Moreover, did he not have reasons for believing what he did We could not say, of course, whether he believed what he did for these reasons. His confidence in his own superiority may have stemmed from desires of a kind shared with many adolescents who do not have Stendhal s reasons for it. Yet I believe the case drives a wedge in Sartre s argument at the very place where it might seem most unassailable. 

Caws, P. (1979) Sartre, London Routledge and Kegan Paul. 

Sackheim, a A. 41 Samuelson, P. 234 Sartre, Jean-Paul 21 73-4 and Stendhal 9Vin... 

Sartre who in 1951 published parts of it in les Temps modernes, could only be one of the greatest impostures. Many Revisionists, and in particular Carlo Mattogno,12 have since confirmed this assessment. As for me, in my report regarding Jean-Claude Pressac s book Auschwitz Technique and Operation of the Gas Chambers,13 I have inserted a section entitled Pressac s Involuntary Comedy Apropos M. Nyiszli. I recommend the reading of this section to people interested in false testimonies on Auschwitz, false testimonies which pharmacist J.-C. Pressac tries to defend at any price by way of convolutions, laborious inventions and flighty speculations, thus unintentionally discrediting them once and for all.14... 

Jean-Paul Sartre is reported to have said 1 shall die twice the first time physically, and the second time when no one shall read my works. Mikhail Temkin will live a long, long second life, as his name will remain known by new generations of kineticists who will not even need to read the original writings, since the main ideas of Temkin are already in all textbooks and monographs on heterogeneous catalysis. 

Launay S., Sartre V., Lallemand M., (2002), Thermal study of water-filled micro heat pipe including heat transfer in evaporating and condensing microfilms. Proceedings of the l International Heat Transfer Conference, Grenoble, France, August 18 - 23, 6 p. 

Why not define counlerfinality by a. < so as to retain the symmetry with the invisible hand I am guided Sartre s use of the notion, and by the discussions in Marx to which I want to apply it. They were both concerned with vicious spirals of collectively self-defeating behaviour, not just with the general notion of redprocal blocking-... 

This mechanism generates social change not only in capitalism, but in any society in which economic decisions suffer from lack of coordination. Sartre, for instance, takes erosion as his paradigmatic case of counterfinality each peasant seeks to obtain more land by cutting dow n trees on his plot, but a general deforestation induces erosion, with the... 

Lukacs, "Die Verding Uchung und das Bewusstsein des Proletariats", part III cp. also Sartre, "Question de methode". 

Sartre, J. P. Critiquedeta Raison Dialectique, Paris i960. 

---