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The Existentialist Moment: The Rise of Sartre as a Public Intellectual, by Patrick Baert
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Choice Outstanding Academic Title for 2015
Jean-Paul Sartre is often seen as the quintessential public intellectual, but this was not always the case. Until the mid-1940s he was not so well-known, even in France. Then suddenly, in a very short period of time, Sartre became an intellectual celebrity. How can we explain this remarkable transformation?
The Existentialist Moment retraces Sartre?s career and provides a compelling new explanation of his meteoric rise to fame. Baert takes the reader back to the confusing and traumatic period of the Second World War and its immediate aftermath and shows how the unique political and intellectual landscape in France at this time helped to propel Sartre and existentialist philosophy to the fore. The book also explores why, from the early 1960s onwards, in France and elsewhere, the interest in Sartre and existentialism eventually waned. The Existentialist Moment ends with a bold new theory for the study of intellectuals and a provocative challenge to the widespread belief that the public intellectual is a species now on the brink of extinction.
- Sales Rank: #857274 in Books
- Published on: 2015-07-20
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .70" w x 6.00" l, .0 pounds
- Binding: Paperback
- 240 pages
Review
Choice Outstanding Academic Title for 2015
"In a brilliant history of Sartre as philosopher and public figure, Patrick Baert creates a new theory of the public intellectual not through their personal intentions (the vocabulary of positioning) but in terms of the consequences of their thought (the vocabulary of efects). The result is a superb contribution both to our understanding of public intellectuals and to the sociology of knowledge."
Bryan S. Turner, The City University of New York
"Why Sartre emerged, from almost nowhere, to become one of the most compelling intellectuals of the 20th century has posed a seemingly intractable challenge for historians and social theorists alike. Patrick Baert cuts this Gordian knot, and develops a new sociological theory of intellectuals along the way. The Existentialist Moment is a deeply researched, conceptually compelling work."
Jeffrey C. Alexander, Yale University
"Baert's The Existentialist Moment gives us a unique opportunity to see precisely what was going on in the French intellectual world in 1945 when Sartre first exploded on the scene. The interactions among French thinkers, against the backdrop of earlier struggles between collaborationists and the Resistance, are vividly portrayed in Baert's fine writing. There is nothing like this book on the market today. It is a gem."
Charles Guignon, University of South Florida
About the Author
Patrick Baert is Professor of Social Theory at the University of Cambridge
Most helpful customer reviews
0 of 1 people found the following review helpful.
" You do not arrest Voltaire" ( De Gaulle)
By technoguy
The rise of Sartre as a public intellectual happened in the 1940s. He made the case for stronger links between intellectuals and the people. The context is the experience of the war.During the war we have the creation of a vacuum: we have a no. of intellectuals who are tainted because of their activities in the war; either because they’d written in support of Nazism, or because they hadn’t been explicit enough in their criticisms of Nazi Germany or Vichy. What’s distinctive about Sartre is that he was successful in a no. of different fields: journalist, philosopher, novelist, playwright. Sartre’s philosophy, in the way he articulated it around 1945 resonated with the French public. That is distinctive. At the time a no. of collaborationist intellectuals were being prosecuted, simply for what they had written, and some of the people like Robert Brazziac received the death sentence. During those trials the responsibility of the individual, in particular the intellectual, becomes prominent. Intellectual collaboration goes alongside economic collaboration. Intellectual collaboration is more important because you influence people,who can influence other people, who influence other people. So what Sartre does, he redefines his philosophy during that period, he makes it more digestible, simple, and he centres it around the responsibility of the intellectual. This becomes a moral category. It’s a prerequisite: you need to be able to speak out, need to intervene, and that’s where the notion of the engaged intellectual comes into play. But he cynically dumps the baggage he needs to get rid of, the German philosophers. Being and Nothingness of 1943 is an engagement with German philosophy. Heidegger was implicated in the Nazi regime. The famous lecture he gives, Socialism and Humanism(1945),he explains his philosophy in simple terms, while making minimum references to German philosophy. He presents a philosophy in tune with the times. He depicts the experience of the war in line with the way De Gaulle was presenting the war, which is very much a resistant socialist. The idea that Vichy was very much an act of collaboration of a small elite. That most French people, either or in practice, were at least in spirit, resistance fighters. During this period he writes a very important essay"What is a collaborator?" Collaboration and anti-Semitism is a product of people on the margins of French society, people not properly integrated, hankering for an external force, e.g. Nazi Germany, because they’re not really part of French society. He provides a vocabulary that makes sense of the trauma of the war in a way that is remarkably healing. He’s part of a broader tradition of the authoritative, public intellectual,people who have gone through all the right educational channels, steeped in a high profile discipline like philosophy, who speak about a wide range of subjects with some authority,without necessarily having expertise as such like Sartre. By the 1950s 1960s, with the institutionalisation of the social sciences, this kind of intellectual is no longer quite acceptable.People feel you need methodology, a sense of expertise, in order to be able to speak out about a no. of social and political issues today.
Sartre's existentialism owed a lot to the German philosophers of Hegel, Husserl and Heidegger, and it was Sartre's reaction to these that gave rise to his philosophy of existentialism as described in Being and Nothingness, which was an individualist philosophy of freedom. However as he moved into the 50s and 60s he no longer could apply this philosophy to politics, which he became articulate in, so he dropped the philosophy more and more and embraced Marxism,a more effective tool to diagnose society's ills and campaign on. He played down the German connection after the war, and tried to marry existentialism with Marxism and humanism, but it didn't work. Sartre was a bad philosopher, but was a good psychologist, pamphleteer and a radical in politics. He rose to become the leading public intellectual in France because of his leadership of the Resistance, and giving the French people anew image of themselves. To him only the marginal became collaborationists, the majority of the people in the centre were of the resistance. Camus has come out of that period with his reputation enhanced as being the anti-Marxist. He didn't tell lies to the workers to keep them happy like Sartre. This book seems like a good read. Of course Camus never claimed to be a philosopher or an existentialist. He wrote about the 'absurd'. He took the moral high ground of thought due to the truth to his origins: an Algerian Frenchman born outside of France, representing its best values. He was condemned by Sartre and Les Tempes Modernes for disliking the consequences of revolution, violence, bloodshed.
By 1945 Sartre felt the need to engage with the present, when philosophical considerations become secondary to his intellectual/political being. Then Sartre reinvents himself as a political activist. He associates with a no. of political events, tries to organise his own left wing party, becomes involved in the decolonisation movement, Algeria, Vietnam, the student movement, Maoism and so on. Philosophy is becoming less important to him: he makes an attempt to link his philosophy to Marxism. He gets involved in all these events, but his philosophy is not particularly useful for tackling these social/political issues like decolonisation. Marxism is more appropriate to analysing events than the individualistic tendencies of his existentialism. With the rise of the social sciences, structuralism becomes more important: its more compatible with other analyses like psychoanalysis, Marxism, social sciences; and so existentialism is on its own in a world in which the social sciences are much more prominent. Sartre is now a footnote in 20th century philosophy, but he became important in the mid-twentieth century of France as a public figure who utilised rhetoric to communicate. Meurleau-Ponty, though academic, will survive as a philosopher of importance.
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