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By Jean-Paul Sartre

At the peak of the Algerian battle, Jean-Paul Sartre launched into a basic reappraisal of his philosophical and political idea. the end result was once the Critique of Dialectical Reason, an highbrow masterpiece of the 20 th century, now republished with an enormous unique creation via Fredric Jameson.
Here, Sartre started a brand new conception of historical past that he believed was once worthy for postwar Marxism. His great trouble used to be the constitution of sophistication fight and the destiny of the mass routine of well known insurrection, from the French Revolution on the finish of the eighteenth century to the Russian and chinese language revolutions within the 20th.

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Extra resources for Critique of Dialectical Reason, Volume 1

Example text

But i f di a l ec t i ca l R eas o n creates i tself (ra t her t h an su ffe ri n g itse l f), how can one p rove that it co rr e s po nds to the d ialectic of B ei ng, wi thout re l a p s i n g into idealism? This old p rob l em recurs when­ e ve r traditional d ogmatic dualism is rev i ved . No doub t it will s ee m sur­ p risi ng that I refer to M a rx i s t monism as a dualism; i t is, i n fac t , both monist and dualist. It is dualis t because it is monist. Oughts w i th the re a l as a part i cu l ar form of human ac t iv ity.

When we say that the ea r th revolves, we no longer feel that we are stati n g a theory, or that we are relying on a system of knowledge; we feel th a t we are in the presence of the fact itself, which immediately eliminates us as knowing subjects in order to restore to us our 'nature' as ob j e cts of gravitation. For anyone with a realist view of the world, knowledge therefore destroys itself in order to hecome the world, and this is true not only of philosophy but also of all scientific Knowledge.

This inevitably refers us from tho ught to action. Indeed , the former is only a moment of the latter. We must therefore inquire whether, in the unity of an apodictic experience, every p raxis is con­ stituted, in and th rough the material universe, as th e transcendence of its o b ject- b e i n g (etre-ohjet) by the O ther, wh il e reveali ng the praxis of the O ther as an object. But, at the same time, a relation must be es tablis h ed , by and thro u gh the O ther, between eachpraxis an d the uni­ verse of things, in such a way that, in the course of a perpetual totalisa­ ti on, the th ing becomes human and man realises himself as a th ing .

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