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We
A note on we -- Hope in trouble -- What hope is -- Progress versus hope -- Cynicism -- The privatization of hope -- We
Camus and Sartre
Until now it has been impossible to read the full story of the relationship between Albert Camus and Jean-Paul Sartre. Their dramatic rupture at the height of the Cold War, like that conflict itself, demanded those caught in its wake to take sides rather than to appreciate its tragic complexity. Now, using newly available sources, Ronald Aronson offers the first book-length account of the twentieth century's most famous friendship and its end. Albert Camus and Jean-Paul Sartre first met in 1943, during the German occupation of France. The two became fast friends. Intellectual as well as political allies, they grew famous overnight after Paris was liberated. As playwrights, novelists, philoso...
"Stay Out of Politics"
As a lifelong radical and political activist, Ronald Aronson accepted an invitation to lecture in South Africa only after two years of deliberation. "Stay Out of Politics," which begins with the moral questions that Aronson confronted in his decision to go, is a reaffirmation of the necessity for majority rule and the abolition of apartheid. Amidst the pressure of widespread talk of an academic boycott of South Africa, Aronson decided to lecture there as a contribution to the struggle for majority rule. He decided to become mobilized as a philosopher and activist by engaging in the effort close at hand rather than settling for a distant and comfortable protest by avoidance. Along with his vi...
Living Without God
Ronald Aronson demonstrates that atheism represents much more than what one does not believe: that it is the precondition for a generous humanism. The two closing chapters are models of stoicism at its best.'' - Christopher Hitchens, author of God Is Not Great.
Truth and Existence
Published posthumously, the text presents Sartre's ontology of truth in terms of freedom, action, and bad faith
After Marxism
After Marxism calls for a new radical coalition centered around morality and utopian sensibility. The book explores the kinds of commitments, values, and approaches to social realities that may still be described as radical today. These include the determination to end every form of oppression; a freedom to combine many different theories and kinds of analysis; an open and experimental attitude; an appreciation of modernity's great promise of being on our own; an understanding that radical social change encompasses attitudes and behaviors, as well as structures and systems; and a commitment to uniting the various potential radical groups, strands, and energies into a new radical coalition, a heterogeneous "we" founded on a deep sense of solidarity.
Living Without God
Ronald Aronson has a mission: to demonstrate that a life without religion can be coherent, moral, and committed. Optimistic and stirring, Living Without God is less interested in attacking religion than in developing a positive philosophy for atheists, agnostics, secular humanists, skeptics, and freethinkers. Aronson proposes contemporary answers to Immanuel Kant's three great questions: What can I know? What ought I to do? What can I hope? Grounded in the sense that we are deeply dependent and interconnected beings who are rooted in the universe, nature, history, society, and the global economy, Living Without God explores the experience and issues of 21st–century secularists, especially in America. Reflecting on such perplexing questions as why we are grateful for life's gifts, who or what is responsible for inequalities, and how to live in the face of aging and dying, Living Without God is also refreshingly topical, touching on such subjects as contemporary terrorism, the war in Iraq, affirmative action, and the remarkable rise of Barack Obama.
We Have Only This Life to Live
Jean-Paul Sartre was a man of staggering gifts, whose accomplishments as philosopher, novelist, playwright, biographer, and activist still command attention and inspire debate. Sartre’s restless intelligence may have found its most characteristic outlet in the open-ended form of the essay. For Sartre the essay was an essentially dramatic form, the record of an encounter, the framing of a choice. Whether writing about literature, art, politics, or his own life, he seizes our attention and drives us to grapple with the living issues that are at stake. We Have Only This Life to Live is the first gathering of Sartre’s essays in English to draw on all ten volumes of Situations, the title under which Sartre collected his essays during his life, while also featuring previously uncollected work, including the reports Sartre filed during his 1945 trip to America. Here Sartre writes about Faulkner, Bataille, Giacometti, Fanon, the liberation of France, torture in Algeria, existentialism and Marxism, friends lost and found, and much else. We Have Only This Life to Live provides an indispensable, panoramic view of the world of Jean-Paul Sartre.
Hope Now
In March of 1980, just a month before Sartre's death, Le Nouvel Observateur published a series of interviews, the last ever given, between the blind and debilitated philosopher and his young assistant, Benny Levy. Readers were scandalized and denounced the interviews as distorted, inauthentic, even fraudulent. They seemed to portray a Sartre who had abandoned his leftist convictions and rejected his most intimate friends, including Simone de Beauvoir. This man had cast aside his own fundamental beliefs in the primacy of individual consciousness, the inevitability of violence, and Marxism, embracing instead a messianic Judaism. No, Sartre's supporters argued, it was his interlocutor, the ex-r...
