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John-Paul Sartre

Not read much about his political views, just anti Stalinist Left wasn't he?
Can't even remember which book it was now. But I seem to remember he just seemed to regurgitate some anarcho-syndicalist stuff, which has never got anybody anywhere long-term.
 
Continuing my education, and having read through sprinklings of Voltaire recently, and having encountered in a brief discussion last week another french philosopher, Sartre, I have decided to peruse through the works of this famour french philosopher.
One of the key figures in existentialism, a subject that is fascinating. I read through some of his quotes and have been pondering this one - God is absence, God is solitude in man. There seemed to be an absence of people explaining this one online ( pun intended ), but I have formed my own opinion on it. Some of his quotes are so dry and concise as to seem comical at first view. He is certainly a fascinating thinker.
Does anyone have any opinions on him and what to read? I know relatively little about him. Existentialism is obviously an important subject.
I've read 4 or 5 of them, but frankly I find most of them pretty dull. I still mean to get round to reading Iron in the Soul, but the fist two of that series were so tedious it's one of those books I've been putting off for 30 years.
OK I researched it.

QUOTE

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Huxley, Sartre, and Mescaline
In 1954, Aldous Huxley famously detailed his experiences with the psychedelic drug Mescaline in his seminal book The Doors of Perception. Throughout the 60’s, with the increasingly popular use of other psychedelic drugs such as LSD, Huxley’s book became somewhat of a counter-culture bible for many young people at the time. The book was the key influence for Jim Morrsion naming his band The Doors, and Huxley was also featured on the cover art of The Beatles Sgt. Pepper’s Lonely Hearts Club Band album.
Huxley’s Mescaline experiences in the 50s had led him to describe: ‘the other world to which mescaline admitted me was not the world of visions; it existed out there, in what I could see with my eyes open.’ The great change for him was instead an alteration ‘in the realm of objective fact’. Rather than a visualisation of imaginary objects The Doors of Perception contains a series of beautiful, detailed descriptions of patterns and colours:

However, 20 years earlier in 1935, while he was attending France’s prestigious École Normale Supérieure, another famous thinker also decided to experiment with mescaline, with startlingly different results. Jean Paul Sartre’s fame was still several years ahead of him; he was then in his late twenties and employed as an unpublished and unknown philosophy teacher. At the time Sartre was writing a book on the imagination and he hoped that the drug would induce hallucinations that would give him a new insight into his research. However, his lifelong companion and fellow philosopher Simone de Beauvoir reported later that the plan may have succeeded all too well…
During the midst of his trip Sartre had received a phone call from de Beauvoir; a phone call that had apparently rescued him from a desperate battle with scrambled lobsters, octopuses and other grimacing sea-life. To Sartre ordinary objects had begun to change their shape grotesquely: umbrellas were deforming into vultures, shoes were turning into skeletons, and faces looked absolutely ‘monstrous’. All the while, behind him, just past the corner of his eye was the constant threat of the terrifying deep water dwellers. Yet, despite these horrible hallucinations (that seem rather uncharacteristic of the mescaline experience), by the following day Sartre had apparently recovered completely, referring to the experience with ‘cheerful detachment.’

UNQUOTE.
And the lobsters had nothing good to say about Sartres books either.
 
By the way, I'm no expert, but I would say that within Sartre's revolutionary ideas, the core is that none of us really exist. By which he meant that there is no "you" -- no essential identity that exists in some pure form separate from context. Instead, there is only the story of what you tell yourself that you are (not how he put it, but this is filtered through my own understanding). The story is really seductive -- so much so that you convince yourself that it has concrete form, that there is a "you", indistinguishable from the story of you. However, if you just decide to be different then you are different. The only true freedom people have is the freedom to choose, but this freedom is absolute.
So this is where the Freemen of the Land got their ideas from?

Commonly known as Jean-Paul
 
Him and de Beauvoir, Derrida, Foucault etc all signed a petition to legalise noncery.

I think contest is important here (not that it can ever be used when the nonce word is used). The first paragraph of that wiki article states...

In 1977, a petition was addressed to the French parliament calling for the abrogation of several articles of the age of consent law. The primary argument behind the petition was the disparity in age of consent created by a previous piece of legislation, which made heterosexual sex legal at the age of 15, but prohibited sodomy and similar acts until age 18.[1]

So it seems to be more about decriminalising homosexual sex than Sartre going all Gary Glitter.
 
I think contest is important here (not that it can ever be used when the nonce word is used). The first paragraph of that wiki article states...

In 1977, a petition was addressed to the French parliament calling for the abrogation of several articles of the age of consent law. The primary argument behind the petition was the disparity in age of consent created by a previous piece of legislation, which made heterosexual sex legal at the age of 15, but prohibited sodomy and similar acts until age 18.[1]

So it seems to be more about decriminalising homosexual sex than Sartre going all Gary Glitter.
There's more context though:

An open letter signed by 69 people, including Jean-Paul Sartre, Michel Foucault, Gilles Deleuze, Roland Barthes, Philippe Sollers, and Louis Aragon[9] was published in Le Monde in 1977, on the eve of the trial of three Frenchmen (Bernard Dejager, Jean-Claude Gallien, and Jean Burckardt) all accused of having sex with 13- and 14-year-old girls and boys. Two of them had then been in temporary custody since 1973 and the letter referred to this fact as scandalous.[10] The letter claimed there was a disproportion between the qualification of their acts as a crime and the nature of the reproached acts, and also a contradiction since adolescents in France were fully responsible for their acts from the age of 13. The text also opined that if 13-year-old girls in France had the right to receive the pill, then they also should be able to consent,[10] arguing for the right of "14- and 13-year-olds" "to have relations with whomever they choose."[9]

A similar letter was published in the paper Libération in 1979, supporting Gérard R., an accused child sex criminal awaiting his trial for eighteen months, signed by 63 persons, stating that Gérard R. lived with young girls aged 6 to 12 and that they were happy with the situation. The letter was later reproduced in the paper L'Express, in the issue of March 7, 2001.
 
That context includes the fact that it was a time of sexual liberation, in which people were trying to figure out what comprised meaningful consent and what was too exploitative. At the time, as many people were bothered about the idea of legalising homosexuality as they were at the idea of reducing the age of consent to 14. We don’t try to “cancel” :rolleyes: Shakespeare because Romeo and Juliet were 14 and 13. These ideas exist within a social context, they are not fixed. What is obvious in retrospect is not necessarily obvious at the time to those at the forefront of pushing radical review of the law.
 
It's akin to saying don't read Locke because he owned slaves don't read Plato because it has been argued he was a Fascist Avant la lettre
 
Meaningful consent seems a more modern idea than the 70s.


Nothing to do with the thread but anyway...

I listened to a radio show the other day in which men were chatting to each other about what it might be like to be a woman on the receiving end of their own banter. 2022 and it had never once occurred to them before this moment that their cheerful catcalling might be problematic.


Eta
I was trying to think of the right thread to put the link.
It can stay here til I find a better place

 
That context includes the fact that it was a time of sexual liberation, in which people were trying to figure out what comprised meaningful consent and what was too exploitative. At the time, as many people were bothered about the idea of legalising homosexuality as they were at the idea of reducing the age of consent to 14. We don’t try to “cancel” :rolleyes: Shakespeare because Romeo and Juliet were 14 and 13. These ideas exist within a social context, they are not fixed. What is obvious in retrospect is not necessarily obvious at the time to those at the forefront of pushing radical review of the law.

Context: making noncery somehow OK since 1977.
 
Not sure we needed modern thinking to tell us sex with children aged six to twelve is very wrong.

I didn't suggest that, just that meaningful consent is a more modern concept, certainly outside of academic or legal circles, so I don't think that people were thinking in those terms in the 70s. I might be wrong, you'd have to look at the history of consent to see if that's the case but I'd guess that equality legislation and international human rights law is key in the development of concepts of consent as we know them.
 
Oh, and Erostratus by Sartre is an oddly contemporary-feeling short story about a wannabe mass shooter. It's easy to think of mass shooters as being a particularly recent and US phenomenon, so reading a 1930s French story about one is an interesting bit of context.
 
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