At The Existentialist Cafe Others

Shortlisted for the PEN Hessell-Tiltman Prize Paris, near the turn of 1932-3. Three young friends meet over apricot cocktails at the Bec-de-Gaz bar on the rue Montparnasse. They are Jean-Paul Sartre, Simone de Beauvoir and their friend Raymond Aron, who opens their eyes to a radical new way of thinking... ‘It’s not often that you miss your bus stop because you’re so engrossed in reading a book about existentialism, but I did exactly that... The story of Sartre, Beauvoir, Camus, Heidegger et al is strange, fun and compelling reading. If it doesn’t win awards, I will eat my copy’ Independent on Sunday ‘Bakewell shows how fascinating were some of the existentialists’ ideas and how fascinating, often frightful, were their lives. Vivid, humorous anecdotes are interwoven with a lucid and unpatronising exposition of their complex philosophy... Tender, incisive and fair’ Daily Telegraph ‘Quirky, funny, clear and passionate... Few writers are as good as Bakewell at explaining complicated ideas in a way that makes them easy to understand’ Mail on Sunday

Please note: This is a companion version & not the original book. Sample Book Insights: #1 Existentialism is a mood, not a philosophy. It can be traced back to anguished novelists of the nineteenth century, and beyond that to Blaise Pascal, who was terrified by the silence of infinite spaces. #2 The phenomenologists’ leading thinker, Edmund Husserl, provided a rallying cry, To the things themselves! It meant: don’t waste time on the interpretations that accrue upon things, and don’t wonder whether the things are real. Just look at this that’s presenting itself to you, and describe it as precisely as possible. #3 Sartre was extremely excited about the prospect of studying with Husserl’s student Emmanuel Levinas. He had barely developed any philosophical ideas of his own, but he was ready to absorb the philosophical energy of others. #4 Sartre's philosophy is based on the idea that humans are their own freedom. We create ourselves through action, and this is so fundamental to our human condition that it is the human condition from the moment of first consciousness to the moment of death.

Named one of the Ten Best Books of 2016 by the New York Times, a spirited account of a major intellectual movement of the twentieth century and the revolutionary thinkers who came to shape it, by the best-selling author of How to Live Sarah Bakewell. Paris, 1933: three contemporaries meet over apricot cocktails at the Bec-de-Gaz bar on the rue Montparnasse. They are the young Jean-Paul Sartre, Simone de Beauvoir, and longtime friend Raymond Aron, a fellow philosopher who raves to them about a new conceptual framework from Berlin called Phenomenology. "You see," he says, "if you are a phenomenologist you can talk about this cocktail and make philosophy out of it!" It was this simple phrase that would ignite a movement, inspiring Sartre to integrate Phenomenology into his own French, humanistic sensibility, thereby creating an entirely new philosophical approach inspired by themes of radical freedom, authentic being, and political activism. This movement would sweep through the jazz clubs and cafés of the Left Bank before making its way across the world as Existentialism. Featuring not only philosophers, but also playwrights, anthropologists, convicts, and revolutionaries, At the Existentialist Café follows the existentialists' story, from the first rebellious spark through the Second World War, to its role in postwar liberation movements such as anti-colonialism, feminism, and gay rights. Interweaving biography and philosophy, it is the epic account of passionate encounters--fights, love affairs, mentorships, rebellions, and long partnerships--and a vital investigation into what the existentialists have to offer us today, at a moment when we are once again confronting the major questions of freedom, global responsibility, and human authenticity in a fractious and technology-driven world.

"The creator of the 'essay,' Michel de Montaigne serves as a bridge between what we call the early modern and modernity. The Essays resemble a patchwork of personal reflections that tend toward a single goal: to live better in the present and to prepare for death. Montaigne constantly redefines the nature of his task in order to fashion himself anew and, in the end, offers an impressionistic model of descriptions based on momentary experiences. Over the centuries, the reception of Montaigne has been anything but simple. The institutionalization of an author depends on what one might call his or her 'ideological and historical trajectory.' An effect of 'globalization' has even reached Montaigne in recent years, bringing him sudden, worldwide visibility. His thought has become internationalized, and he is read, studied, and commented in most European countries as well as in North America, Latin America, and Asia"

This textbook introduces you to existentialist philosophical theory and its cultural influence. The first part of the book offers an introductory overview of the 19th century historical roots of existentialist thought and chapters on all the key players: Kierkegaard, Nietzsche, Heidegger, Sartre, de Beauvoir, and Camus. The second part presents a thematic approach, with chapters on Christian and Jewish existentialism, existentialism in America, existential psychology and existentialism in the cinema. Ideal for undergraduate and classroom use, this engaging and accessible textbook includes pedagogical features, such as study questions, chapter summaries, key definitions and further reading.

This book explores the steady decline in the status of the individual in recent years and addresses common misunderstandings about the concept of individuality. Drawing from psychology, neuroscience, technology, economics, philosophy, politics, and law, White explains how and why the individual has been devalued in the eyes of scholars, government leaders, and the public. He notes that developments in science have led to doubts about our cognitive competence, while assumptions made in the humanities have led to questions about our moral competence. In this book, White goes on to argue that both of these views are mistaken and that they stem from overly simplistic ideas about how individuals make choices, however imperfectly, in their interests, which are multifaceted and complex. In response, he proposes a new way to look at individuals that preserves their essential autonomy while emphasizing their responsibility to others, inspired by the moral philosophy of Immanuel Kant and the legal and political philosophy reflected in the Bill of Rights to the U.S. Constitution. This book explains how individuality combines both rights and responsibilities, reconciles the popular yet false dichotomy between individual and society, and provides the basis for a humane and respectful civil society and government. This book is part of White's trilogy on the individual and society, which includes The Manipulation of Choice and The Illusion of Well-Being.

Can robots perform actions, make decisions, collaborate with humans, be our friends, perhaps fall in love, or potentially harm us? Even before these things truly happen, ethical and philosophical questions already arise. The reason is that we humans have a tendency to spontaneously attribute minds and “agency” to anything even remotely humanlike. Moreover, some people already say that robots should be our companions and have rights. Others say that robots should be slaves. This book tackles emerging ethical issues about human beings, robots, and agency head on. It explores the ethics of creating robots that are, or appear to be, decision-making agents. From military robots to self-driving cars to care robots or even sex robots equipped with artificial intelligence: how should we interpret the apparent agency of such robots? This book argues that we need to explore how human beings can best coordinate and collaborate with robots in responsible ways. It investigates ethically important differences between human agency and robot agency to work towards an ethics of responsible human-robot interaction.

Cybernetic-Existentialism: Freedom, Systems, and Being-for-Others in Contemporary Arts and Performance offers a unique discourse and an original aesthetic theory. It argues that fusing perspectives from the philosophy of Existentialism with insights from the ‘universal science’ of cybernetics provides a new analytical lens and deconstructive methodology to critique art. In this study, Steve Dixon examines how a range of artists’ works reveal the ideas of Existentialist philosophers including Kierkegaard, Camus, de Beauvoir, and Sartre on freedom, being and nothingness, eternal recurrence, the absurd, and being-for-others. Simultaneously, these artworks are shown to engage in complex explorations of concepts proposed by cyberneticians including Wiener, Shannon, and Bateson on information theory and ‘noise’, feedback loops, circularity, adaptive ecosystems, autopoiesis, and emergence. Dixon’s groundbreaking book demonstrates how fusing insights and knowledge from these two fields can throw new light on pressing issues within contemporary arts and culture, including authenticity, angst and alienation, homeostasis, radical politics, and the human as system.

THE NEW YORK TIMES BESTSELLER ***AS READ ON RADIO 4*** The bestselling, prizewinning author of How to Live and At the Existentialist Café explores 700 years of writers, thinkers, scientists and artists, all trying to understand what it means to be truly human. 'I can't imagine a better history' PHILIP PULLMAN * 'Fascinating, moving, funny' OLIVER BURKEMAN If you are reading this, it's likely you already have some affinity with humanism, even if you don't think of yourself in those terms. You may be drawn to literature and the humanities. You may prefer to base your moral choices on fellow-feeling and responsibility to others rather than on religious commandments. Or you may simply believe that individual lives are more important than grand political visions or dogmas. If any of these apply, you are part of a long tradition of humanist thought, and you share that tradition with many extraordinary individuals through history who have put rational enquiry, cultural richness, freedom of thought and a sense of hope at the heart of their lives. Humanly Possible introduces us to some of these people, as it asks what humanism is and why it has flourished for so long, despite opposition from fanatics, mystics and tyrants. It is a book brimming with ideas, personalities and experiments in living - from Erasmus to Esperanto, from anatomists to agnostics, from Christine de Pizan to Bertrand Russell to Zora Neale Hurston. It joyfully celebrates open-mindedness, optimism, freedom and the power of the here and now - humanist values which have helped steer us through dark times in the past, and which are just as urgently needed in our world today. PRAISE FOR SARAH BAKEWELL'S BOOKS 'Quirky, funny, clear and passionate . . . Few writers are as good as Bakewell at explaining complicated ideas' Mail on Sunday 'A wonderfully readable combination of biography, philosophy, history, cultural analysis and personal reflection' Independent 'Splendidly conceived and exquisitely written' Sunday Times 'A rare achievement' Evening Standard

The Cambridge History of Modern European Thought is an authoritative and comprehensive exploration of the themes, thinkers and movements that shaped our intellectual world in the late-eighteenth and nineteenth century. Representing both individual figures and the contexts within which they developed their ideas, each essay is written in a clear accessible style by leading scholars in the field and offers both originality and interpretive insight. This second volume surveys twentieth-century European intellectual history, conceived as a crisis in modernity. Comprised of twenty-one chapters, it focuses on figures such as Freud, Heidegger, Adorno and Arendt, surveys major schools of thought including Phenomenology, Existentialism, and Conservatism, and discusses critical movements such as Postcolonialism, , Structuralism, and Post-structuralism. Renouncing a single 'master narrative' of European thought across the period, Peter E. Gordon and Warren Breckman establish a formidable new multi-faceted vision of European intellectual history for the global modern age.

An authoritative and comprehensive survey of the major themes, thinkers, and movements in modern European intellectual history.

What makes individuals what they are? How should they judge their social and political interaction with the world? What makes them authentic or inauthentic? This original and provocative study explores the concept of "authenticity" and its relevance for radical politics. Weaving together close readings of three 20th century thinkers: Martin Heidegger, Karl Jaspers and Jean-Paul Sartre with the concept of authenticity, Stephen Eric Bronner illuminates the phenomenological foundations for self-awareness that underpin our sense of identity and solidarity. He claims that different expressions of the existential tradition compete with one another in determining how authenticity might be experienced, but all of them ultimately rest on self-referential judgments. The author’s own new framework for a political ethic at once serves as a corrective and an alternative. Wonderfully rich, insightful, and nuanced, Stephen Eric Bronner has produced another bookshelf staple that speaks to crucial issues in politics, philosophy, psychology, and sociology. Existentialism, Authenticity, Solidarity will appeal to scholars, students and readers from the general public alike.

The Oxford Handbook of Russian Religious Thought is an authoritative new reference and interpretive volume detailing the origins, development, and influence of one of the richest aspects of Russian cultural and intellectual life - its religious ideas. After setting the historical background and context, the Handbook follows the leading figures and movements in modern Russian religious thought through a period of immense historical upheavals, including seventy years of officially atheist communist rule and the growth of an exiled diaspora with, e.g., its journal The Way. Therefore the shape of Russian religious thought cannot be separated from long-running debates with nihilism and atheism. Important thinkers such as Losev and Bakhtin had to guard their words in an environment of religious persecution, whilst some views were shaped by prison experiences. Before the Soviet period, Russian national identity was closely linked with religion - linkages which again are being forged in the new Russia. Relevant in this connection are complex relationships with Judaism. In addition to religious thinkers such as Philaret, Chaadaev, Khomiakov, Kireevsky, Soloviev, Florensky, Bulgakov, Berdyaev, Shestov, Frank, Karsavin, and Alexander Men, the Handbook also looks at the role of religion in aesthetics, music, poetry, art, film, and the novelists Dostoevsky and Tolstoy. Ideas, institutions, and movements discussed include the Church academies, Slavophilism and Westernism, theosis, the name-glorifying (imiaslavie) controversy, the God-seekers and God-builders, Russian religious idealism and liberalism, and the Neopatristic school. Occultism is considered, as is the role of tradition and the influence of Russian religious thought in the West.

How to get on well with people, how to deal with violence, how to adjust to losing someone you love? How to live? This question obsessed Renaissance nobleman Michel Eyquem de Montaigne (1533-92), who wrote free-roaming explorations of his thought and experience, unlike anything written before. Into these essays he put whatever was in his head: his tastes in wine and food, his childhood memories, the way his dog's ears twitched when it was dreaming, events in the appalling civil wars raging around him. The Essays was an instant bestseller, and over four hundred years later, readers still come to him in search of companionship, wisdom and entertainment - and in search of themselves. This first full biography of Montaigne in English for nearly fifty years relates the story of his life by way of the questions he posed and the answers he explored.

The bestselling, prizewinning author of How to Live and At the Existentialist Café explores 700 years of writers, thinkers, scientists and artists, all trying to understand what it means to be truly human. If you are reading this, it’s likely you already have some affinity with humanism, even if you don’t think of yourself in those terms. You may be drawn to literature and the humanities. You may prefer to base your moral choices on fellow-feeling and responsibility to others rather than on religious commandments. Or you may simply believe that individual lives are more important than grand political visions or dogmas. If any of these apply, you are part of a long tradition of humanist thought, and you share that tradition with many extraordinary individuals through history who have put rational enquiry, cultural richness, freedom of thought and a sense of hope at the heart of their lives. Humanly Possible introduces us to some of these people, as it asks what humanism is and why it has flourished for so long, despite opposition from fanatics, mystics and tyrants. It is a book brimming with ideas, personalities and experiments in living – from the literary enthusiasts of the fourteenth century to the secular campaigners of our own time, from Erasmus to Esperanto, from anatomists to agnostics, from Christine de Pizan to Bertrand Russell, and from Voltaire to Zora Neale Hurston. It takes us on an irresistible journey, and joyfully celebrates open-mindedness, optimism, freedom and the power of the here and now—humanist values which have helped steer us through dark times in the past, and which are just as urgently needed in our world today. The bestselling, prizewinning author of How to Live and At the Existentialist Café explores 700 years of writers, thinkers, scientists and artists, all trying to understand what it means to be truly human.

At the time when existentialism was a dominant intellectual and cultural force, a number of commentators observed that some of the language of existential philosophy, not least its interpretation of human existence in terms of nothingness, evoked the language of so-called mystical writers. This book takes on this observation and explores the evidence for the influence of mysticism on the philosophy of existentialism. It begins by delving into definitions of mysticism and existentialism, and then traces the elements of mysticism present in German and French thought during the late nineteenth and early twentieth centuries. The book goes on to make original contributions to the study of figures including Kierkegaard, Buber, Heidegger, Beauvoir, Sartre, Marcel, Camus, Weil, Bataille, Berdyaev, and Tillich, linking their existentialist philosophy back to some of the key concerns of the mystical tradition. Providing a unique insight into how these two areas have overlapped and interacted, this study is vital reading for any academic with an interest in twentieth-century philosophy, theology and religious studies.

One of the longest relationships between a publisher and a writer, documented in an intimate correspondence spanning their respective careers.

By the mid-twentieth century interest in political philosophy had dwindled, with one writer even pronouncing the subject ‘dead’. Things were to change in 1971, when the subject experienced a renaissance with the publication of John Rawls’s A Theory of Justice. The story didn’t end with Rawls however, as other avenues through which to approach the subject became available. In Political Philosophy After 1945 Alan Haworth tells the story of political philosophy from the mid-twentieth century to the early twenty-first. First, he considers why the subject should have become marginalised by mainstream philosophical movements such as logical positivism and the ‘ordinary language philosophy’ inspired by Wittgenstein. Subsequent chapters explain the fundamentals of Rawls’s theory, and then compare and contrast his contribution with that of other philosophers from across the political spectrum. These are followed by chapters in which alternative approaches are examined. There are in-depth accounts of works by Hannah Arendt and Alasdair MacIntyre, as well as an evaluation of the claim that political philosophy exemplifies the pursuit of a moribund ‘Enlightenment project’. Throughout the book, Haworth strikes a balance between historical perspective and close analysis of major texts, and he is careful to emphasise the relevance of theoretical issues to questions which arise beyond theory. As such, Political Philosophy After 1945 is essential reading for students and scholars of political philosophy, but also serves as an introduction for students from across the Humanities and Social Sciences approaching the topic for the first time.