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As an anti-colonialist, Sartre took a prominent role in the struggle against French rule in Algeria, and the use of torture and concentration camps by the French in Algeria.
He became an eminent supporter of the FLN in the Algerian War and was one of the signatories of the Manifeste des He opposed U.
His work after Stalin's death, the Critique de la raison dialectique Critique of Dialectical Reason , appeared in a second volume appearing posthumously.
In the Critique Sartre set out to give Marxism a more vigorous intellectual defense than it had received until then; he ended by concluding that Marx's notion of "class" as an objective entity was fallacious.
Sartre's emphasis on the humanist values in the early works of Marx led to a dispute with a leading leftist intellectual in France in the s, Louis Althusser , who claimed that the ideas of the young Marx were decisively superseded by the "scientific" system of the later Marx.
In the late s, Sartre began to argue that the European working classes were too apolitical to carry out the revolution predicated by Marx, and influenced by Frantz Fanon stated to argue it was the impoverished masses of the Third World, the "real damned of the earth", who would carry out the revolution.
After Guevara's death, Sartre would declare him to be "not only an intellectual but also the most complete human being of our age"  and the "era's most perfect man".
During a collective hunger strike in , Sartre visited Red Army Faction member Andreas Baader in Stammheim Prison and criticized the harsh conditions of imprisonment.
Towards the end of his life, Sartre began to describe himself as a "special kind" of anarchist. In Sartre renounced literature in a witty and sardonic account of the first ten years of his life, Les Mots The Words.
Literature, Sartre concluded, functioned ultimately as a bourgeois substitute for real commitment in the world.
He was the first Nobel laureate to voluntarily decline the prize,  and remains one of only two laureates to do so.
He said he did not wish to be "transformed" by such an award, and did not want to take sides in an East vs.
West cultural struggle by accepting an award from a prominent Western cultural institution. Though his name was then a household word as was "existentialism" during the tumultuous s , Sartre remained a simple man with few possessions, actively committed to causes until the end of his life, such as the May strikes in Paris during the summer of during which he was arrested for civil disobedience.
President Charles de Gaulle intervened and pardoned him, commenting that "you don't arrest Voltaire ". I would like [people] to remember Nausea , [my plays] No Exit and The Devil and the Good Lord , and then my two philosophical works, more particularly the second one, Critique of Dialectical Reason.
Then my essay on Genet , Saint Genet. If these are remembered, that would be quite an achievement, and I don't ask for more.
As a man, if a certain Jean-Paul Sartre is remembered, I would like people to remember the milieu or historical situation in which I lived, Sartre's physical condition deteriorated, partially because of the merciless pace of work and the use of amphetamine  he put himself through during the writing of the Critique and a massive analytical biography of Gustave Flaubert The Family Idiot , both of which remained unfinished.
He suffered from hypertension,  and became almost completely blind in Sartre was a notorious chain smoker , which could also have contributed to the deterioration of his health.
Sartre died on 15 April in Paris from edema of the lung. At his funeral on Saturday, 19 April, 50, Parisians descended onto boulevard du Montparnasse to accompany Sartre's cortege.
Sartre was initially buried in a temporary grave to the left of the cemetery gate. Sartre's primary idea is that people, as humans, are "condemned to be free".
Sartre says that if one considered a paper cutter, one would assume that the creator would have had a plan for it: an essence.
Sartre said that human beings have no essence before their existence because there is no Creator. Thus: "existence precedes essence".
Sartre maintained that the concepts of authenticity and individuality have to be earned but not learned. We need to experience "death consciousness" so as to wake up ourselves as to what is really important; the authentic in our lives which is life experience, not knowledge.
Taking a page from the German phenomenological movement, he believed that our ideas are the product of experiences of real-life situations, and that novels and plays can well describe such fundamental experiences, having equal value to discursive essays for the elaboration of philosophical theories such as existentialism.
With such purpose, this novel concerns a dejected researcher Roquentin in a town similar to Le Havre who becomes starkly conscious of the fact that inanimate objects and situations remain absolutely indifferent to his existence.
As such, they show themselves to be resistant to whatever significance human consciousness might perceive in them.
He also took inspiration from phenomenologist epistemology, explained by Franz Adler in this way: "Man chooses and makes himself by acting.
Any action implies the judgment that he is right under the circumstances not only for the actor, but also for everybody else in similar circumstances.
This indifference of "things in themselves" closely linked with the later notion of "being-in-itself" in his Being and Nothingness has the effect of highlighting all the more the freedom Roquentin has to perceive and act in the world; everywhere he looks, he finds situations imbued with meanings which bear the stamp of his existence.
Hence the "nausea" referred to in the title of the book; all that he encounters in his everyday life is suffused with a pervasive, even horrible, taste—specifically, his freedom.
The book takes the term from Friedrich Nietzsche 's Thus Spoke Zarathustra , where it is used in the context of the often nauseating quality of existence.
No matter how much Roquentin longs for something else or something different, he cannot get away from this harrowing evidence of his engagement with the world.
The novel also acts as a terrifying realization of some of Immanuel Kant 's fundamental ideas about freedom; Sartre uses the idea of the autonomy of the will that morality is derived from our ability to choose in reality; the ability to choose being derived from human freedom; embodied in the famous saying "Condemned to be free" as a way to show the world's indifference to the individual.
The freedom that Kant exposed is here a strong burden, for the freedom to act towards objects is ultimately useless, and the practical application of Kant's ideas proves to be bitterly rejected.
Also important is Sartre's analysis of psychological concepts, including his suggestion that consciousness exists as something other than itself, and that the conscious awareness of things is not limited to their knowledge: for Sartre intentionality applies to the emotions as well as to cognitions, to desires as well as to perceptions.
While the broad focus of Sartre's life revolved around the notion of human freedom, he began a sustained intellectual participation in more public matters towards the end of the Second World War, around — He attended plays, read novels, and dined [with] women.
He wrote. And he was published. Sartre portrayed his own pre-war situation in the character Mathieu, chief protagonist in The Age of Reason , which was completed during Sartre's first year as a soldier in the Second World War.
By forging Mathieu as an absolute rationalist , analyzing every situation, and functioning entirely on reason, he removed any strands of authentic content from his character and as a result, Mathieu could "recognize no allegiance except to [him]self",  [ full citation needed ] though he realized that without "responsibility for my own existence, it would seem utterly absurd to go on existing".
Mathieu was restrained from action each time because he had no reasons for acting. Sartre then, for these reasons, was not compelled to participate in the Spanish Civil War , and it took the invasion of his own country to motivate him into action and to provide a crystallization of these ideas.
It was the war that gave him a purpose beyond himself, and the atrocities of the war can be seen as the turning point in his public stance.
The war opened Sartre's eyes to a political reality he had not yet understood until forced into continual engagement with it: "the world itself destroyed Sartre's illusions about isolated self-determining individuals and made clear his own personal stake in the events of the time.
In , after the group disbanded, Sartre joined a writers' Resistance group,  in which he remained an active participant until the end of the war.
He continued to write ferociously, and it was due to this "crucial experience of war and captivity that Sartre began to try to build up a positive moral system and to express it through literature".
The symbolic initiation of this new phase in Sartre's work is packaged in the introduction he wrote for a new journal, Les Temps modernes , in October Here he aligned the journal, and thus himself, with the Left and called for writers to express their political commitment.
Sartre's philosophy lent itself to his being a public intellectual. He envisaged culture as a very fluid concept; neither pre-determined, nor definitely finished; instead, in true existential fashion, "culture was always conceived as a process of continual invention and re-invention.
He did not dogmatically follow a cause other than the belief in human freedom , preferring to retain a pacifist's objectivity.
It is this overarching theme of freedom that means his work "subverts the bases for distinctions among the disciplines". Sartre systematically refused to keep quiet about what he saw as inequalities and injustices in the world.
Following the Liberation the PCF were infuriated by Sartre's philosophy, which appeared to lure young French men and women away from the ideology of communism and into Sartre's own existentialism.
In the late s Sartre supported the Maoists , a movement that rejected the authority of established communist parties. In the aftermath of a war that had for the first time properly engaged Sartre in political matters, he set forth a body of work which "reflected on virtually every important theme of his early thought and began to explore alternative solutions to the problems posed there".
In Sartre's opinion, the "traditional bourgeois literary forms remain innately superior", but there is "a recognition that the new technological 'mass media' forms must be embraced" if Sartre's ethical and political goals as an authentic, committed intellectual are to be achieved: the demystification of bourgeois political practices and the raising of the consciousness, both political and cultural, of the working class.
The struggle for Sartre was against the monopolising moguls who were beginning to take over the media and destroy the role of the intellectual.
His attempts to reach a public were mediated by these powers, and it was often these powers he had to campaign against.
He was skilled enough, however, to circumvent some of these issues by his interactive approach to the various forms of media, advertising his radio interviews in a newspaper column for example, and vice versa.
Sartre's role as a public intellectual occasionally put him in physical danger, such as in June , when a plastic bomb exploded in the entrance of his apartment building.
His public support of Algerian self-determination at the time had led Sartre to become a target of the campaign of terror that mounted as the colonists' position deteriorated.
A similar occurrence took place the next year and he had begun to receive threatening letters from Oran, Algeria.
Sartre wrote successfully in a number of literary modes and made major contributions to literary criticism and literary biography.