Who was Jean-Paul Sartre?
Jean-Paul Sartre was born in Paris in 1905. He taught philosophy in Le Havre in the 1930s, was held as a prisoner of war by the German army for nearly a year from 1940, and published Being and Nothingness in 1943. After the Liberation he became France's best known public intellectual, founding the journal Les Temps modernes. He was never a member of the French Communist Party, but in the Critique of Dialectical Reason (1960) tried to reconcile existentialism with Marxism. He refused the Nobel Prize in Literature in 1964 and died in Paris in 1980; estimates of the crowd at his funeral range from 50,000 to 100,000.
Political views
Held that human beings are radically free and therefore responsible for their situations, including collective ones such as racism and colonialism.
Source: plato.stanford.eduCalled historical materialism the only valid interpretation of history while rejecting deterministic Marxism that treats people as things.
Source: plato.stanford.eduSupported the Algerian FLN and signed the Manifesto of the 121; an OAS bomb exploded at his apartment building in 1961.
Source: en.wikipedia.orgWrote the preface to Frantz Fanon's The Wretched of the Earth (1961), in which he appeared to endorse anticolonial violence.
Source: plato.stanford.eduJoined Bertrand Russell in organizing a tribunal on American war crimes in Vietnam in 1967.
Source: en.wikipedia.orgBacked French Maoists after 1968 and publicly sold their banned newspaper La Cause du peuple.
Source: en.wikipedia.org
Legacy
Sartre remains the central figure of existentialism, and his ideas on freedom, bad faith and responsibility shaped philosophy, literature and the politics of the postwar left. Admirers praise his commitment to anticolonial struggles in Algeria and Vietnam, his refusal of honors and his insistence that intellectuals take public stands. Critics, including his former friend Albert Camus, argue that he excused or downplayed Soviet repression; in 1950 he wrote that it was not his duty to write about Soviet labor camps. His preface to Fanon was attacked for appearing to celebrate killing, and his support for Maoist groups and shifting positions on Hungary in 1956 are often cited as political misjudgments.
In their words
a writer should not allow himself to be turned into an institution
