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  1. Is bad faith necessarily social?Ronald E. Santoni - 2008 - Sartre Studies International 14 (2):23-39.
    In a probing paper entitled "The Misplaced Chapter on Bad Faith, or Reading Being and Nothingness in Reverse," Matthew Eshleman challenges part of my intensive analysis of Sartre's "Bad Faith," arguing that bad faith is essentially a social phenomenon, and that social elements—the Other, in particular—play a " necessary role in making bad faith possible." Although I share many of Eshleman's interpretative points about the importance of the "social" in Sartre's account, I contend, here, with textual support, that Eshleman is (...)
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  • Is Bad Faith Necessarily Social?Ronald Santoni - 2008 - Sartre Studies International 14:23-39.
    In a probing paper entitled "The Misplaced Chapter on Bad Faith, or Reading Being and Nothingness in Reverse," Matthew Eshleman challenges part of my intensive analysis of Sartre's "Bad Faith," arguing that bad faith is essentially a social phenomenon, and that social elements—the Other, in particular—play a "necessary role in making bad faith possible." Although I share many of Eshleman's interpretative points about the importance of the "social" in Sartre's account, I contend, here, with textual support, that Eshleman is too (...)
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  • Bad faith, good faith, and authenticity in Sartre's early philosophy.Ronald E. Santoni - 1995 - Philadelphia: Temple University Press.
    Bad Faith and Sincerity: Does Sartre's Analysis Rest on a Mistake? In this opening chapter, I intend to deal with an issue that vexed my earliest ...
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  • Bad Faith and Self-Deception: Reconstructing the Sartrean Perspective.Maria Antonietta Perna - 2003 - Journal of the British Society for Phenomenology 34 (1):22-44.
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  • Functional analysis and the species design.Karen Neander - 2017 - Synthese 194 (4).
    This paper argues that a minimal notion of function and a notion of normal-proper function are used in explaining how bodies and brains operate. Neither is Cummins’ notion, as originally defined, and yet his is often taken to be the clearly relevant notion for such an explanatory context. This paper also explains how adverting to normal-proper functions, even if these are selected functions, can play a significant scientific role in the operational explanations of complex systems that physiologists and neurophysiologists provide, (...)
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  • Vii.—New books. [REVIEW]Iris Murdoch - 1950 - Mind 59 (234):268-271.
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  • Consistency in the Sartrean analysis of emotion.Anthony Hatzimoysis - 2014 - Analysis 74 (1):ant084.
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  • Emotion, Anatomy and the Synthetic A Priori.Charles Hanly - 1975 - Dialogue 14 (1):101-118.
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  • Emotion in the Thought of Sartre.Irving Thalberg - 1967 - Philosophical Quarterly 17 (66):76-77.
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  • Emotion in the thought of Sartre.Joseph P. Fell - 1965 - New York,: Columbia University Press.
    Available for the first time in English, this is the definitive account of the practice of sexual slavery the Japanese military perpetrated during World War II by the researcher principally responsible for exposing the Japanese government's responsibility for these atrocities. The large scale imprisonment and rape of thousands of women, who were euphemistically called "comfort women" by the Japanese military, first seized public attention in 1991 when three Korean women filed suit in a Toyko District Court stating that they had (...)
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  • The misplaced chapter on bad faith, or reading being and nothingness in reverse.Matthew C. Eshleman - 2008 - Sartre Studies International 14 (2):1-22.
    This essay argues that an adequate account of bad faith cannot be given without taking the second half of Being and Nothingness into consideration. There are two separate but related reasons for this. First, the objectifying gaze of Others provides a necessary condition for the possibility of bad faith. Sartre, however, does not formally introduce analysis of Others until Parts III and IV. Second, upon the introduction of Others, Sartre revises his view of absolute freedom. Sartre's considered view of freedom (...)
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  • The Misplaced Chapter on Bad Faith, or Reading 'Being and Nothingness' in Reverse.Matthew C. Eshleman - 2008 - Sartre Studies International 14 (2):1-22.
    This essay argues that an adequate account of bad faith cannot be given without taking the second half of Being and Nothingness into consideration. There are two separate but related reasons for this. First, the objectifying gaze of Others provides a necessary condition for the possibility of bad faith. Sartre, however, does not formally introduce analysis of Others until Parts III and IV. Second, upon the introduction of Others, Sartre revises his view of absolute freedom. Sartre's considered view of freedom (...)
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  • Bad Faith is Necessarily Social.Matthew C. Eshleman - 2008 - Sartre Studies International 14 (2):40-47.
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  • Bad faith is necessarily social.Matthew C. Eshleman - 2008 - Sartre Studies International 14 (2):40-47.
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  • Sartre's theory of emotions.Rex Emerick - 1999 - Sartre Studies International 5 (2):75-91.
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  • Sartre's Theory of Emotions.Rex Emerick - 1999 - Sartre Studies International 5 (2):75-91.
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  • Horror, Fear, and the Sartrean Account of Emotions.Andreas Elpidorou - 2016 - Southern Journal of Philosophy 54 (2):209-225.
    Phenomenological approaches to affectivity have long recognized the vital role that emotions occupy in our lives. In this paper, I engage with Jean-Paul Sartre's well-known and highly influential theory of the emotions as it is advanced in his Sketch for a Theory of the Emotions. I examine whether Sartre's account offers two inconsistent explications of the nature of emotions. I argue that despite appearances there is a reading of Sartre's theory that is free of inconsistencies. Ultimately, I highlight a novel (...)
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  • The bored mind is a guiding mind: toward a regulatory theory of boredom.Andreas Elpidorou - 2018 - Phenomenology and the Cognitive Sciences 17 (3):455-484.
    By presenting and synthesizing findings on the character of boredom, the article advances a theoretical account of the function of the state of boredom. The article argues that the state of boredom should be understood as a functional emotion that is both informative and regulatory of one's behavior. Boredom informs one of the presence of an unsatisfactory situation and, at the same time, it motivates one to pursue a new goal when the current goal ceases to be satisfactory, attractive or (...)
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  • The good of boredom.Andreas Elpidorou - 2018 - Philosophical Psychology 31 (3):323-351.
    I argue that the state of boredom (i.e., the transitory and non-pathological experience of boredom) should be understood to be a regulatory psychological state that has the capacity to promote our well-being by contributing to personal growth and to the construction (or reconstruction) of a meaningful life.
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  • The Rational and the Emotional: A Defence of Sartre's Theory of the Emotions.L. Richard Barrett - 1982 - Journal of the British Society for Phenomenology 13 (1):35-44.
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  • Sartre on the Emotions.Hazel Barnes - 1984 - Journal of the British Society for Phenomenology 15 (1):3-15.
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  • Emotion and reality.Guenther Stern Anders - 1950 - Philosophy and Phenomenological Research 10 (4):553-562.
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  • Les carnets de la drôle de guerre: novembre 1939-mars 1940.Jean Paul Sartre - 1983
    Dagboekaantekeningen die de Franse schrijver en filosoof (1905-1980) maakte toen hij van september 1939 tot juni 1940 als soldaat in de Elzas was gelegerd.
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  • Questions de Méthode.Jean Paul Sartre - 1967 - Gallimard.
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  • L'imaginaire Psychologie Phénoménologique de L'Imagination.Jean Paul Sartre - 1940 - Gallimard.
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  • The emotions: a philosophical introduction.Julien A. Deonna & Fabrice Teroni - 2012 - New York: Routledge. Edited by Fabrice Teroni.
    The emotions are at the centre of our lives and, for better or worse, imbue them with much of their significance. The philosophical problems stirred up by the existence of the emotions, over which many great philosophers of the past have laboured, revolve around attempts to understand what this significance amounts to. Are emotions feelings, thoughts, or experiences? If they are experiences, what are they experiences of? Are emotions rational? In what sense do emotions give meaning to what surrounds us? (...)
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  • How to read Sartre.Robert Bernasconi - 2007 - New York: W.W. Norton & Co..
    'I too was superfluous' -- 'Outside, in the world, among others' -- 'Hell is other people' -- 'He is playing at being a waiter in a café' -- 'In war there are no innocent victims' -- 'I am obliged to want others to have freedom' -- 'The authentic Jew makes himself a Jew' -- 'The eyes of the least favoured' -- 'A future more or less blocked off' -- 'Man is violent'.
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  • Sartre: a guide for the perplexed.Gary Cox - 2006 - New York: Continuum.
    Consciousness -- Freedom -- Bad faith -- Authenticity.
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  • Dark Feelings, Grim Thoughts: Experience and Reflection in Camus and Sartre.Robert C. Solomon - 2006 - New York, US: OUP Usa.
    Albert Camus and Jean-Paul Sartre were the giants of 20th-century “existentialism”, although neither of them was comfortable with that title. Their famous differences aside, they shared a “phenomenological” sensibility and described personal experience in exquisite and excruciating detail and reflected on the meaning of this experience with both sensitivity and insight. That is the focus of this book: Camus and Sartre, their descriptions of personal experience, and their reflections on the meaning of this experience. They also reflected, worriedly, on the (...)
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  • The Existentialism of Jean-Paul Sartre.Jonathan Webber - 2007 - London: Routledge.
    Webber argues for a new interpretation of Sartrean existentialism. On this reading, Sartre is arguing that each person’s character consists in the projects they choose to pursue and that we are all already aware of this but prefer not to face it. Careful consideration of his existentialist writings shows this to be the unifying theme of his theories of consciousness, freedom, the self, bad faith, personal relationships, existential psychoanalysis, and the possibility of authenticity. Developing this account affords many insights into (...)
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  • Thinking historically/thinking analytically: the passion of history : and the history of passions.Daniel Garber - 2017 - In Alix Cohen & Robert Stern (eds.), Thinking about the Emotions : A Philosophical History. Oxford University Press.
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  • L'Être et le Néant.J. -P. Sartre - 1943 - Revue de Métaphysique et de Morale 49 (2):183-184.
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  • Sartre, Emotions, and Wallowing.David Weberman - 1996 - American Philosophical Quarterly 33 (4):393 - 407.
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  • The Significance of Boredom: A Sartrean Reading.Andreas Elpidorou - 2015 - In Daniel Dahlstrom, Andreas Elpidorou & Walter Hopp (eds.), Philosophy of Mind and Phenomenology: Conceptual and Empirical Approaches. Routledge.
    By examining boredom through the lens of Sartre’s account of the emotions, I argue for the significance of boredom. Boredom matters, I show, for it is both informative and regulatory of one’s behavior: it informs one of the presence of an unsatisfactory situation; and, at the same time, owing to its affective, cognitive, and volitional character, boredom motivates the pursuit of a new goal when the current goal ceases to be satisfactory, attractive, or meaningful. In the absent of boredom, one (...)
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  • Magic in sartre's early philosophy.Sarah Richmond - 2010 - In Jonathan Webber (ed.), Reading Sartre: On Phenomenology and Existentialism. Routledge.
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  • Sein und Zeit.Martin Heidegger - 1928 - Annalen der Philosophie Und Philosophischen Kritik 7:161-161.
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  • Emotion in the Thought of Sartre.Joseph P. Fell - 1966 - Philosophy 42 (159):96-96.
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  • On the Emotions.Richard Wollheim - 1999 - The Personalist Forum 15 (2):442-444.
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  • On the Emotions.Richard Wollheim - 1999 - Journal of Aesthetics and Art Criticism 59 (3):336-337.
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  • L'Être et le Néant : essai d'ontologie phénoménologique.J. P. Sartre - 1942 - Revue Philosophique de la France Et de l'Etranger 133 (10):177-179.
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  • L'Imaginaire.Jean-Paul Sartre - 1940 - Revue de Métaphysique et de Morale 47 (4):417-418.
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  • « L'Existentialisme est un humanisme ».Jean-Paul Sartre - 1946 - Les Etudes Philosophiques 1 (1):79-80.
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  • The wall.Jean-Paul Sartre - unknown
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