Stephen Priest is Reader in Philosophy at the University of Edinburgh and a Visiting Scholar of Wolfson College, Oxford.

In this study, Ranwez investigates the first seven years of Sartre's journal, characterized by an unusual intellectual, political and literary effervescence

Christopher Macann guides the student through the major texts of the four most prominent figures of the phenomenological tradition. Each chapter is devoted to one of these four thinkers:* Edmund Husserl, the founder of phenomenology, whose constantly-evolving ideas are presented by reviewing the three crucial periods of his work.* Martin Heidegger, who broke decisively and controversially with his teacher, Husserl.* Jean-Paul Sartre, who transplanted the tradition from its origins in Germany to the streets of Paris. In Being and Nothingness , he set forth his own version of phenomenology.* Maurice Merleau-Ponty, a contemporary of Sartre, whose career was cut short by his early death. The Phenomenology of Perception was his best and most representative work. Four Phenomenological Philosophers , by presenting each thinker in the light of his most important texts, is the ideal introduction to this important philosophical tradition.

"Sartre's Two Ethics surpasses my high expectations. It is a truly remarkable achievement, an extraordinarily fine book. For the first time it is possible for a reader to grasp in its totality the gradual formulation of an ethical position which Sartre devoted a lifetime to working out." -Hazel Barnes University of Colorado

During the 1960s and 1970s, the eruption of theory was presented as an epistemic break, reorganizing the field of questioning both prospectively and retrospectively. In the forefront of this new movement was the influential journal Tel Quel, which both canonized a body of preferred avant-garde texts (both literary and theoretical) and nullified prominent figures from preceding generations. In a broad remapping of French modernism, this book shows how the milieu of Tel Quel transferred myths of the powers of literature inherited from Bataille, Sartre, Valery, and Breton to theory, in the process erasing the traces of these myths and their common ground.

Sartre and Foucault were two of the most prominent and at times mutually antagonistic philosophical figures of the twentieth century. And nowhere are the antithetical natures of their existentialist and poststructuralist philosophies more apparent than in their disparate approaches to historical understanding. A history, thought Foucault, should be a kind of map, a comparative charting of structural transformations and displacements. But for Sartre, authentic historical understanding demanded a much more personal and committed narrative, a kind of interpretive diary of moral choices and risks compelled by critical necessity and an exacting reality. Sartre's history, a rational history of individual lives and their intrinsic social worlds, was in essence immersed in biography. In Volume One of this authoritative two-volume work, Thomas R. Flynn conducts a pivotal and comprehensive reconstruction of Sartrean historical theory, and provocatively anticipates the Foucauldian counterpoint to come in Volume Two.

Sartre has more to say about Evil--its origins in, effects on modern man, and how to fight it--than any other philosopher in the 20th century. In this book, the authors examine many of Sartre's literary and philosophical writings for what they have to say about the nature of Evil and its effect on our lives. From this, they evolve guidelines for those wishing to fight Evil in their own lives. Using examples from their experience with human rights violations, the authors suggest that Evil is "any attempt to purposely destroy the freedom of a person," and clearly demonstrate that Sartre's work can be useful as a guide for getting along in the contemporary world.

Baumann argues that the tendency in liberal societies to achieve fraternity by political means is necessarily self-defeating. He does so by examining parallel examples: the experience of SDS, the sans-culottes experiment in fraternity during the Terror, and the thought of Jean-Paul Sartre.