Original contributions
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From Marxist to Anarchist - Sartre 1972 - 1980 (in German): In the last eight years of his life, Sartre changed from a Marxist to an anarchist. By this change, Sartre brought his political philosophy in congruence with his theses in Being and Nothingness and Critique of Dialectical Reason.

Truth, Recognition, Understanding and Bad Faith. Reflexions on War and Peace. (in German). On October 9th/10th, 2015 the Sartre Society organised a colloquium about "Lying in the Age of War" at the Humboldt University Berlin. This is a heavily amended version of the lecture given on that occasion.

Existentialism & Libertarianism ? - an answer to William Irwin's The Free Market Existentialist

Review of the book Gewalt, Macht, individueller Widerstand by Hans-Martin Schönherr-Mann (in German)

Conference about Politics and Ethics with Jean-Paul Sartre at the University Göttingen on May 19th, 2015 (in German)

There was a vernissage for the book Karl Jaspers und Jean-Paul Sartre im Dialog at the Philosophical Seminar at the University Basle on the 7.4.2015. On this occasion, Anton Hügli presented Jaspers' view on Sartre and Alfred Betschart Sartre's view on Jaspers.

Sartre and the chair of phenomenological psychology: (in German) Still in 1940, Sartre thought about an academic career. When we take into consideration his latest publications before that date, he must have thought about a career in the area of phenomenological psychology. This paper portrays Sartre's live long big interest in psychology.

Science and philosophy with Jaspers and Sartre : (in German) extended text of a lecture given at a joint symposium of the Jaspers Society and the Sartre Society; the text compares the different paradigmata of Jaspers and Sartre with regard to science and philosophy and puts them in a historical perspective

Sartre and Beauvoir - An Ethics for the 21st Century: (in German) Lecture given at the University of Jena 22.11.13. Reconstruction of Sartre's and Beauvoir's ethics on the basis of the three ethics of the 40s, 60s, and 70s. Differentiation between metaethics, normative ethics and normative metaethics.

Presentation at the conference of the UK Sartre Society 2012: Ethics in Practice: about the relationship between autenticity and consequentialism in Sartre's political praxis.

Sartre and Adler - existential psychoanalysis and individual psychology: This is a paper presented at the annual conference of the UK Sartre Society in London 2010. It compares Sartre's existential psychoanalysis with Adler's individual psychology and investigates the question whether Adler was an important source to Being and Nothingness. In the annexes to this paper questions are treated such as Sartre's concept of philosophy, the development of his philosophy between The Transcendence of the Ego and the Flaubert or Sartre's political position between radical socialism and radical-socialism (the question of the hyphen).

Sartre and the Sovjet Union - The story of a complicated relationship: (in German) The first analysis of Sartre's relationship to Russia and the Soviet Union from the time of his childhood until his death.

Über Daniel Sereno und die Figur des Selbstquälers (About Daniel Serono and the character of the self-tormentor) : (in German) Martin Sieber contributed this article about the figure of Daniel in Les Chemins de la liberté. Daniel, whom Sartre modelled on his friend Marc Zuorro, is the most interesting character in this tetralogy. In Sieber's contribution we learn a lot of interesting facts about Zuorro which have been mostly unkown to date.

A contribution to Sartre's centenary (in German) Abstract: No other philosopher anticipated modern individualism as well as Sartre: Every human being is free to choose whom he wants to be. Today (almost) all of us are Sartrians in this respect. Sartre fought against anti-semitism, racism, and colonialism long before it became widely accepted. As the only heterosexual he defended Genet against his homophobic persecutors. Sartre's philosophy is not yet exhausted. Particularly his ethics of responsibility is still waiting to be recognized, this in a time where good intentions count much more than the consequences of an act.

Sartre's sources (in German) Abstract: Sartre's philosophy is influenced by Descartes, Hegel, Marx, Bergson, Husserl, and Heidegger. But Sartre never really became a Cartesian, Hegelian, Marxist, Husserlian, or Heideggerian. He just picked some major ideas from his precursors, but interpreteted them in his own way to make them fit into his own philosophy. Sartre's philosophy is quite different from other philosophies, since his main focus always was a philosophy close to psychology (in L'Être et le néant) and to sociology (Critique de la raison dialectique).

Radical socialist or radical-socialist? (in German): Abstract: Sartre is well known for his leftist views, for being a gauchiste. But when examining his political agenda, we'll note that, in contrast to this wide-spread belief, his agenda was almost identical with the one of the radical-socialist (liberal) party: he was a proponent of individual freedom and human emancipation, against racism and anti-semitism, against colonialism and for peace. He certainly is not a socialist or even a communist, because any believe in state and government was missing with him and he never fought for the proletariat. His major difference to Alain, a prominent radical-socialist, is that Sartre had no faith in the parlamentarian system. Sartre was a radical radical-socialist.

Sartre and The Flies in Berlin 1948 (in German and French): Sartre visited Berlin in 1948 on the occasion of Fehling's performance of The Flies. This was a first class event in Berlin three years after the end of the war. The discussion between Sartre and his opponents in the Hebbel Theatre is a major source for anybody eager to know more about Sartre's thinking and particularly his ethics at that time. The paper is partly in German, partly in French.

Sex and philosophy (in German): Abstract: A review of the book Sex and philosophy by E. and K. Fullbrook, the two most radical feminist critics of the relationship between Sartre and Beauvoir. They are aiming at establishing Beauvoir as an independent philosopher and as a radical mind. In several points they are right. Particularly it was Beauvoir who was the major contributor to existentialist ethics and not Sartre. But the way how the Fullbrooks try to achieve their target, by arbitrarily selecting and misinterpreting facts, disqualifies them as scientists.

Alfred Dandyk: Bad faith (in German): Review of Dandyk's book Unaufrichtigkeit, which is an excellent introduction into Sartre's existentialist philosophy, particularly by clearly situating Sartre in the history of philosophy.

A thorn in the flesh of bourgeois morality : homosexuals and Sartre  (in German). Abstract: Although not being a homosexual, Sartre always showed a positive attitude to homosexuality. Already in his early works, when most of the homosexual writers were still very reluctant to talk about homosexuality, he showed it as a part of normal life. When he praised Genet, an avowed gay, he had not only the conservative right against him, but also most of the communist and socialist left. In his talks with Victor, a leader of the gauchistes in the early 70s, he (and Gavi) considered the attitude towards gays (and women) as the litmus test for modern progressive politics. It's telling that he gave his very last interview before his death to a gay magazine to help it to overcome its difficult first period.

Adler and Sartre – Individual psychology and existential psychoanalysis (in German): Abstract: This is a comparison between Alfred Adler's individual psychology and Sartre's existential psychoanalysis. The parallels are incredible. Adler's plan of life (style of life) and Sartre's fundamental project are extremely close to each other. The same is valid for Adler's life-lie and Sartre's bad faith. Both thinkers share more or less the same methodological approach. Apart from Sartre's rejection of concepts such as the inferiority complex or Adler's tendency to think in terms of masculine and feminine, their major difference lies in their concepts regarding normality. Whereas for Adler (as well as other socialist psychologists like W. Reich) normal was what furthered life which excluded perversions, criminality etc., Sartre refused any definition of what has to be considered to be normal (which Sartre made to become an influential precursor of anti-psychiatry). 

Sartre and Malraux (in German): Abstract: Politically they were harsh opponents. On a personal level they were like fire and water. But when it comes to the novels which Malraux wrote between 1928 and 1937, they have so much in common, that Sartre called Malraux in a letter to Beauvoir in April 40 to be his John the Baptist. Not on a philosophical level, but in his novels Malraux was very much an Sartrian writer.

Birchall - Sartre against Stalinism (in German): Abstract: This is a review of Birchall's book Sartre against Stalinism. Still too many consider Sartre to be a former Stalinist (or Maoist). For them anybody who was on the left in the 50s was a Stalinist. Birchall tries to show that Sartre was actually much closer to the antistalinist left. Birchall is very much right so when he points at the significant differences between Sartre and the Stalinist left. But as Birchall himself is a Trotskyist, his view is far from being objective. In Birchall's book Sartre turns out to be a virtual Trotskyist, regardless the fact that Sartre never supported any Trotskyist movement.

Sartre and Switzerland (in German). Abstract: Switzerland was the country Sartre had the closest connection with (apart from France of course). He visited Switzerland from his childhood up to his old age. There were several Swiss among his friends (Giacometti, de Roulet, Contat). For some time he worked with a Swiss publisher (Nagel). But as for any real Frenchman Switzerland maybe was not really a foreign country to him, but just a country that due to a historical mistake did not form a part of France.

Gilbert Joseph: Une si douce occupation (in German). Abstract: Gilbert Joseph's Une si douce occupation is the most prominent sartrophobic work. It is polemic, very lopsided in its selection and interpretation of the facts. Joseph does not refrain from using an argument by a well-known Nazi collaborator as long as it serves his fight against Sartre. But nevertheless, he brings up some interesting facts, e.g. regarding the actions taken by the Vichy regime against Sartre and Beauvoir because of their moral conduct (which finally ended in Beauvoir's dismissal as a teacher).