Critique of Dialectical Reason, Vol. 1

Front Cover
Verso, Aug 17, 2004 - Philosophy - 864 pages
At the height of the Algerian war, Jean-Paul Sartre embarked on a fundamental reappraisal of his philosophical and political thought. The result was the Critique of Dialectical Reason, an intellectual masterpiece of the twentieth century, now republished with a major original introduction by Fredric Jameson. In it, Sartre set out the basic categories for the renovated theory of history that he believed was necessary for post-war Marxism.

Sartre’s formal aim was to establish the dialectical intelligibility of history itself, as what he called ‘a totalisation without a totaliser’. But, at the same time, his substantive concern was the structure of class struggle and the fate of mass movements of popular revolt, from the French Revolution at the end of the eighteenth century to the Russian and Chinese revolutions in the twentieth: their ascent, stabilisation, petrification and decline, in a world still overwhelmingly dominated by scarcity.
 

Contents

EDITORS NOTE
xi
THE DOGMATIC DIALECTIC
15
Hegelian Dogmatism
21
The Domain of Dialectical Reason
32
CRITIQUE OF CRITICAL INVESTIGATION
42
INDIVIDUAL PRAXIS AS TOTALISATION
79
Labour
89
HUMAN RELATIONS AS A MEDIATION
95
The Storming of the Bastille
351
The Third Party and the Group
363
The Intelligibility of the Fused Group
382
THE STATUTORY GROUP
405
THE ORGANISATION
445
THE CONSTITUTED DIALECTIC
505
THE INSTITUTION
576
Racism and Antisemitism
642

Reciprocity Exploitation and Repression
109
Worked Matter as the Alienated Objectification
153
ii Interest
197
Necessity as a New Structure of Dialectical
220
Class Being
228
COLLECTIVES
256
THE FUSED GROUP
345
THE PLACE OF HISTORY
664
CLASS STRUGGLE AND DIALECTICAL REASON
735
ANNEXE
821
GLOSSARY
827
COMPARATIVE PAGINATION CHART 836
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Page 171 - My dialectic method is not only different from the Hegelian, but is its direct opposite. To Hegel, the life-process of the human brain, ie, the process of thinking, which, under the name of 'the Idea,' he even transforms into an independent subject, is the demiurgos of the real world, and the real world is only the external, phenomenal form of 'the Idea.
Page 308 - To be a capitalist, is to have not only a purely personal, but a social status in production. Capital is a collective product, and only by the united action of many members, nay, in the last resort, only by the united action of all members of society, can it be set in motion.
Page 144 - The separation of society into an exploiting and an exploited class, a ruling and an oppressed class, was the necessary consequence of the deficient and restricted development of production in former times.
Page 308 - In the form of society now under consideration, the behaviour of men in the social process of production is purely atomic. Hence their relations to each other in production assume a material character independent of their control and conscious individual action.
Page 307 - No matter, then, what we may think of the parts played by the different classes of people themselves in this society, the social relations between individuals in the performance of their labour, appear at all events as their own mutual personal relations, and are not disguised under the shape of social relations between the products of labour.
Page 475 - It seems to be correct to begin with the real and the concrete, with the real precondition, thus to begin, in economics, with eg the population, which is the foundation and the subject of the entire social act of production. However, on closer examination this proves false. The population is an abstraction if I leave out, for example, the classes of which it is composed. These classes in turn are an empty phrase if I am not familiar with the elements on which they rest. Eg wage labour, capital, etc.
Page 146 - In production, men not only act on nature but also on one another. They produce only by cooperating in a certain way and mutually exchanging their activities.
Page 31 - The law of the transformation of quantity into quality, and vice versa; The law of the interpenetration of opposites; The law of the negation of the negation.
Page 140 - ... peasants, each cultivating his own piece of land on his own account. In the course of Roman history they were expropriated. The same movement which divorced them from their means of production and subsistence involved the formation not only of big landed property but also of big money capital. And so one fine morning there were to be found on the one hand free men, stripped of everything except their...
Page 142 - Maurer proved it to be the social foundation from which all Teutonic races started in history, and by and by village communities were found to be, or to have been the primitive form of society everywhere from India to Ireland.

About the author (2004)

Sartre is the dominant figure in post-war French intellectual life. A graduate of the prestigious Ecole Normale Superieure with an agregation in philosophy, Sartre has been a major figure on the literary and philosophical scenes since the late 1930s. Widely known as an atheistic proponent of existentialism, he emphasized the priority of existence over preconceived essences and the importance of human freedom. In his first and best novel, Nausea (1938), Sartre contrasted the fluidity of human consciousness with the apparent solidity of external reality and satirized the hypocrisies and pretensions of bourgeois idealism. Sartre's theater is also highly ideological, emphasizing the importance of personal freedom and the commitment of the individual to social and political goals. His first play, The Flies (1943), was produced during the German occupation, despite its underlying message of defiance. One of his most popular plays is the one-act No Exit (1944), in which the traditional theological concept of hell is redefined in existentialist terms. In Red Gloves (Les Mains Sales) (1948), Sartre examines the pragmatic implications of the individual involved in political action through the mechanism of the Communist party and a changing historical situation. His highly readable autobiography, The Words (1964), tells of his childhood in an idealistic bourgeois Protestant family and of his subsequent rejection of his upbringing. Sartre has also made significant contributions to literary criticism in his 10-volume Situations (1947--72) and in works on Baudelaire, Genet, and Flaubert. In 1964 he was awarded the Nobel Prize in Literature and refused it, saying that he always declined official honors. Jonathan Ree teaches philosophy at Middlesex University. A reviewer for "The Times Literary Supplement" & "The London Review of Books," he is also the author of "Philosophical Tales" & "Heidegger." He lives in Oxford, England.

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