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Topic: Critique of Dialectical Reason

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	Chapter III (Site not responding. Last check: 2007-10-18)
		Prior to the "Critique of the Dialectical Reason", the basic principles of Sartre’s approach to the problem of man’s freedom had been grounded on and predetermined by his theory of the dialectics of "negation" developed in his work "Being and Nothing".
		It was explanation of dialectics that predetermined J. Sartre’s notion of freedom: in the dialectic process he absolutizes negation, meant to evoke contradictoriness and thus to serve as an internal impetus for initiating motion.
		In this "Critique of the Dialectical Reason" Sartre rejects the absolute, non-substantiated concept of freedom; freedom is no longer treated as a voluntarist choice of his own being, made by man, but is linked with practical activities: the possibilities of man’s freedom are to be sought in the sphere of his practical activities.
	www.crvp.org /book/Series04/IVA-23/chapter_iii.htm (13047 words)

	The Dogmatic Dialectic and the Critical Dialectic (Site not responding. Last check: 2007-10-18)
		Dialectical Reason transcends the level of methodology; it states what a sector of the universe, or, perhaps, the whole universe is. It does not merely direct research, or even pre-judge the mode of appearance of objects.
		Dialectical Reason legislates, it defines what the world (human or total) must be like for dialectical knowledge to be possible; it simultaneously elucidates the movement of the real and that of our thoughts, and it elucidates the one by the other.
		Dialectical Reason is neither constituent nor constituted reason; it is Reason constituting itself in and through the world, dissolving in itself all constituted Reasons in order to constitute new ones which it transcends and dissolves in turn.
	www.marxists.org /reference/archive/sartre/works/critic/sartre2.htm (8298 words)

	Jean-Paul Sartre - Wikipedia, the free encyclopedia
		His major defining work of this period, the Critique de la raison dialectique (Critique of Dialectical Reason) appeared in 1960.
		The first book in the trilogy, L'âge de raison (The Age of Reason) (1945), could easily be said to be the Sartre work with the broadest appeal.
		He in fact identified as one of those "who affirm the sovereignty of the Israeli state and also believe the Palestinians have a right to sovereignty for the same reason..." He was also known for his strong opposition to anti-semitism.
	en.wikipedia.org /wiki/Jean-Paul_Sartre (2203 words)

	DIALECTIC AND EXISTENCE IN KIERKEGAARD AND KANT  (Site not responding. Last check: 2007-10-18)
		Just as Kant’s dialectic shows the impossibility of proving that there is a God, reason can still conceive of the unconditioned even without having knowledge of it: it is ultimately a question of shifting toward a use of reason which is other than the theoretical one.
		Moreover, his "dialectical existence" is deliberately opposed to a Greek, immanentist conception of "existential dialectic." (CUP 274, 297) Certainly one can assert that the history of philosophy is grosso modo the history of the philosopher’s understanding of herself and her own world --and such was the greatness of Hegel’s reappropriation of Greek dialectic.
		That is the reason why Kierkegaard prefers to use "existence" as a concrete-ontological expression for understanding human nature, whose being is existentially determined in the concretions of the aesthetic, the ethical and the religious.
	www.geocities.com /nythamar/kant-sk.html (7522 words)

	Jean-Paul Sartre [Internet Encyclopedia of Philosophy]
		The reason is that Freud's theory diminishes the agent's responsibility.
		On the contrary, and this is the second consequence of Sartre's account of bad faith, Sartre's theory makes the individual responsible for what is a widespread form of behaviour, one that accounts for many of the evils that Sartre sought to describe in his plays.
		Sartre's existentialist understanding of what it is to be human can be summarised in his view that the underlying motivation for action is to be found in the nature of consciousness which is a desire for being.
	www.iep.utm.edu /s/sartre-ex.htm (7464 words)

	Critique of Dialectical Reason, Volume One Review and price
		Sartre wrote volume one of Critique of Dialectical Reason (CDR) between 1957 & 1960, & it was published in France in 1960.
		CDR was a massive attempt to describe the minutiae of human interaction & Sartre's last major philosophical work.
		Because of the scant attention that CDR has got from professional scholars (except for McGee), it holds a truly grand secret, which is that it was more or less the weapon with which orthodox psychiatric medicine was challenged in the 1960s by R.D. Laing et al.
	www.wi-fitechnology.com /Wi-Fi-Products-1859844855.html (455 words)

	Sartre's Critique of Dialectical Reason by Andy Blunden May 2005
		Critique is a humanist, anti-metaphysical, anti-structuralist explication of the dialectic, but one which was constrained by the limitations of the social position of the author and of his times.
		This “dialectic” of Nature and worked matter, which does not just passively resist and place limits on human activity, but actively works against it, according to its own logic, Sartre calls anti-dialectic or “inverted practice.” So History is the unfolding of two opposite dialectics, that of creative praxis, and that of inert matter.
		“Critique” must be understood as a practical continuum, from the passive interiorisation of the Object, to the assimilation of the Object by the Subject to its own ends, right up to the subsumption of the Object under a new subjectivity — in other words, as a “totality” in the relativised Lukácsian sense.
	home.mira.net /~andy/works/sartre.htm (2504 words)

	Book main (Site not responding. Last check: 2007-10-18)
		In the Critique of Dialectical Reason, it is the struggle between falling into the mud of everyday existence, the practice inert, and the struggle to transcend the historical particularities of domination.
		That may be why the militant Sartre of The Words and the Critique of Dialectical Reason culminates in his thought in the Old Testament prophet of Nausea and his searing essay on Czechoslovakia, muttering dark imprecations against our current possession now by the demonic force of "The Thing".
		Camus may have begun with a refusal of the dialectic of reason and its accompanying revolts against God and against history, but he ultimately became a Sartrean moralist.
	www.ctheory.net /pi1b.asp (1266 words)

	Weekly Worker 530 Thursday May 27 2004 - By any means necessary
		Such an opposition between analytical and dialectical reason is based on an uncritical acceptance of positivist definition of science and understanding of nature, which have been undermined since by philosophies of science like critical realism.
		His aim was to explore how the “different practices which can be found and located at a given moment of the historical temporalisation finally appear as partially totalising and as connected and merged in their very oppositions and diversities by an intelligible totalisation from which there is no appeal” (p754).
		The categories requisite for a dialectical understanding of any history were to be employed by Sartre to trace the movement of history, in an ascent from the abstract to the concrete.
	www.cpgb.org.uk /worker/536/sartre.htm (1326 words)

	Existentialism
		He thus undertook his Critique of Dialectical Reason to restore the promise of Marxism by reconceiving its concept of praxis in terms of the existential notion of project.
		What had become a rigid economic determinism would be restored to dialectical fluidity by recalling the existential doctrine of self-making: it is true that man is "made" by history, but at the same time he is making that very history.
		Dialectical materialism is the unsurpassable philosophy of those who choose, who commit themselves to, the value of freedom.
	plato.stanford.edu /entries/existentialism (10669 words)

	Jean-Paul Sartre
		One of the reasons both for its popularity and for his discomfort is the clarity with which it exhibits the major tenets of existentialist thought while revealing Sartre's attempt to broaden its social application in response to his Communist and Catholic critics.
		Their hallmark is an attempt to reconstruct the subject's project as his manner of dialectically "totalizing" his epoch even as he is being totalized by it.
		While connecting impersonal historical phenomena in their dialectical necessity (for example, the unintended consequences ingredient in any historical account), these narratives are intent on conveying the subject's sense of the anguish of decision and the pinch of the real.
	plato.stanford.edu /entries/sartre (6009 words)

	LitKicks: Cruelty, Revolution, and Deviance: Rimbaud and Artaud as Ideology Critique
		The dialectic between generality and particularity, structure and existence, system and sens is unbalanced and unresolved due to the academic prejudice toward postmodern or post-structuralist theory.
		Though the critique of ideology is still present in the mocking sarcasm directed at the idea of custom and tradition (“ ‘Away with these ages and superstitions’ ”...), he still resonates with hope that someday we may transcend the internal fear, anguish, and external oppression that demeans our very being.
		The tension he creates between confrontation and resolution is dialectical in that both the moment of conflict, or the collision, and the resolution of the conflict, the denouement of our confrontation, are abolished before they are completed: they are destroyed, and thus transcended; exploded in consciousness and replaced by the suggestion of praxis.
	www.litkicks.com /BeatPages/page.jsp?what=RimbaudArtaud (4747 words)

	Imboden, The Church, A Demon Lover
		The freeing up of this "practico-inert" through the process of dialectical reason, which exemplifies the union of thought and praxis, is the means of overcoming the rigidity of anti-dialectical institutions such as the papal Church.
		While she deals, as do the majority of contemporary theologians, with the New Testament teaching on love and the mystical theology of the relations among the Persons of the Trinity (as if either of those were clear and univocal concepts), she omits from serious consideration the sacramental theology of the Church.
		And probably the reason of this is that it does not reveal any sacramental presence that even an unbeliever could see in the way that unbelievers almost inevitably see "something" in the Catholic Church and flee from it.
	www.ualberta.ca /~di/csh/csh12/Imboden.html (1773 words)

	The Search for Method (Site not responding. Last check: 2007-10-18)
		On the one hand, as the Idea of reason, as an analytical method, it inspires Holbach, Helvetius, Diderot, even Rousseau; it is Cartesianism which we find at the source of antireligious pamphlets as well as of mechanistic materialism.
		In each case universal, analytical Reason vanishes and reappears in the form of “spontaneity.” This means that the immediate response of the oppressed to oppression will be critical.
		This condemnation of dialectic is aimed no longer at Hegel, but at Marx.
	www.marxists.org /reference/archive/sartre/works/critic/sartre1.htm (7494 words)

	[No title]
		However, the differences between the theoretical Sartre of _The Critique of Dialectical Reason_ and the militant Sartre of the later demonstrations and interviews remain to be elucidated.
		Germer's Benjaminian critique of Beuys is based largely on Beuys's belief "that, by _inventing_ rather than _analyzing_ social conditions, he could actually contribute to their change" (italics mine; _OCTOBER_, p.66).
		But it is a curious sort of "statesman" that Sartre becomes for, unlike the comprehensive "theorist" we expect him to be, Sartre refuses to speak for others, to "lead" them on their behalf, or to presume to understand their historical needs and desires (unlike the authoritative West he supposedly represents) better than they do themselves.
	www3.iath.virginia.edu /pmc/text-only/issue.191/trembath.191 (5018 words)

	Untitled Document (Site not responding. Last check: 2007-10-18)
		Within this dialectic, whilst white supremacy (racism) was the thesis, Negritude was the anti-thesis, leading towards the synthesis of human civilization without races (the realm of proletarian culture, for Sartre).
		In a chapter on "The Pitfalls of National Consciousness", Fanon castigates the sycophancy and imitative undertakings of this class, its lack of a true sense of history, its contempt of a nation's culture, its betrayal of a peoples' trust, its repressive measures against the peasantry, and of it being the agent of neo-colonialism and imperialism.
		It was the historical importance of this critique which inspired patriots in many Third World countries to attempt to overthrow this comprador bourgeois class.
	pzadmin.pitzer.edu /masilela/general/essays/fanon2.htm (5821 words)

	The fate of totalitarianism: Marxist-Humanism in conversation with Orwell, Sartre, and Adorno -- News & ...
		Likewise, in the CRITIQUE OF DIALECTICAL REASON (1960), Jean Paul Sartre demonstrates the dialectics of the annihilation of freedom as "serialization.” And Theodor Adorno, whose centenary was marked in November 2003, shows it in NEGATIVE DIALECTICS (1966).
		In the CRITIQUE OF DIALECTICAL REASON, Sartre comes close to recognizing the dialectical necessity of this circumstance, that an appearance appearing absolute must be self-defeating, inasmuch as since we are "condemned to be free,” absolute serialization and pyramidization cannot overtake freedom without also overtaking itself.
		In this way, the Absolute Idea, as it stands in Hegelian dialectical logic, is the idea of freedom itself, the self-bringing-forth of liberty (as Hegel puts it in the PHILOSOPHY OF MIND), the irrepressible aspiration to be free by the social subjects of history, also drenched and swept up in the absolute movement of becoming.
	www.newsandletters.org /Issues/2004/Jan-Feb/Essay_Jan-Feb04.htm (1742 words)

	Jean-Paul Sartre - Philosopher - Biography
		His ongoing critiques of the Communists led to the formation of "Sartrian Socialism" that he expressed in the publication of his major work, Critique of Dialectical Reason (1960).
		Sartre shifted the locus of his existentialist thought in Critique de la Raison Dialectique in 1960 (Critique of Dialectical Reason), to Marxist social determinism, arguing that the influence of modern society was so strong it produced a serialization, or a loss of self.
		He discovered after close examination that the Marxist dialectic did not exist in the Soviet Union, and that it could not within the persecution of individual freedom.
	www.egs.edu /resources/sartre.html (1329 words)

	THE BLANKET * Index: Current Articles
		In the first volume of the Critique, Sartre attempts to specify philosophical principles for the intellegibility of history.
		From the outset Sartre creates a sharp dualism between natural sciences relegated to positivist reason and dialectical reason which solely applies to history and the human sciences (10).
		Sartre’s problematic conceptions of science, history, language or the unconscious are major obstacles for a revival of the Critique, obstacles that even Frederic Jameson’s major introduction to this new edition is unable to remove.
	lark.phoblacht.net /sartereviewlor.html (1362 words)

	Lanzani
		An intellectual critique of Marx would not be sufficient to set the old man aside; what was needed was a transformation of production relations leading to a movement of ideas that could abolish the bureaucratised communist movement and the so-called degenerated Marxism.
		For this reason the school of the future will increasingly strive to favour the educational carrier of the most talented, regardless of social background, because the productive system will ensure that each role is played by the most suitable individual.
		And yet there is opposition: from those who reason to the logic of the Left of the Sixties and Seventies, who see this approach as an attack against equal conditions for all, regardless of skill or function.
	www.lanzani.com /analysis.html (663 words)

	Solzhenitsyn: Postmodern Moralist
		Yet Sartre’s Critique does present, with unusual fullness and systematic purity, the sweep and power of what has come to be called “the hermeneutics of suspicion.” His work epitomizes a peculiarly modern way of dealing with moral problems: debunk, deconstruct and dissolve them by treating them as products of sociological pressures and ideological mystifications.
		Georg Lukacs’s claim that dialectical materialism is the culmination of Western humanism would strike Solzhenitsyn as all too true, for dialectical materialism makes explicit post-Enlightenment humanity’s quest to remake the world in people’s false self-images as creatures of reason.
		In the Gulag, the dialectical imagination was given power to bend and shape not only literary form, but society itself.
	www.religion-online.org /showarticle.asp?title=1435 (2461 words)

	The Church, A Demon Lover
		The abuses of the Church are traced from the excesses of the Medieval and Spanish Inquisitions to Church censure of such contemporary theologians as Hans Küng, Edward Schillebeeckx, Leonardo Boff, Charles Curran, and Rosemary Radford Ruether.
		Through interweaving Sartre's theory of historical categories in his Critique of Dialectical Reason, and his concrete personal relations in Being and Nothingness, one sees that the structure of the institution breaks the structure of love, a sovereign, free, reciprocal relationship among equals, and establishes in its place a structure of domination, that of sado-masochism.
		The ability to reason dialectically, rather than analytically, offers the possibility of transcending the various distortions of the Gospel message, for dialectical reason helps one to understand the structure of Leonardo Boff's Trinity, which is analogous to that of Sartrean love in Being and Nothingness.
	www.ucalgary.ca /UofC/departments/UP/1-895176/1-895176-55-7.html (358 words)

	Reclaiming Sartre: A review of Ian Birchall, Sartre Against Stalinism—Tanbou / Tambour, Été 2005
		Another section focuses on The Critique of Dialectical Reason (1960), its introduction The Problem of Method (1957), and shorter texts that were written during this period.
		The reason for these inclusions becomes clear when these writings are put into perspective.
		Birchall perceives The Critique of Dialectical Reason and The Problem of Method as examples where Sartre ‘paradoxically… had begun to construct a philosophy on the basis of a reluctance to make a clear choice for or against Stalinism’.
	www.tanbou.com /2005/ReclaimingSartre.htm (3702 words)

	Reclaiming Sartre
		Birchall perceives The Critique of Dialectical Reason and The Problem of Method as examples where Sartre 'paradoxically...had begun to construct a philosophy on the basis of a reluctance to make a clear choice for or against Stalinism'.
		The Problem of Method and both volumes of The Critique of Dialectical Reason discuss the nature of historical materialism and dialectics, and attack deterministic interpretations of Marxism.
		Birchall recognises there was a tactical reason why Sartre chose to initiate performances of The Flies during the occupation.
	pubs.socialistreviewindex.org.uk /isj102/pitt.htm (3723 words)

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