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 anticolonialism, 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.
Sarah Bakewell was a bookseller and a curator of early printed books at the Wellcome Library before publishing her highly acclaimed biographies The Smart, The English Dane, and the best-selling How to Live: A Life of Montaigne, which won the National Book Critics Circle Award for Biography. In addition to writing, she now teaches in the Masters of Studies in Creative Writing at Kellogg College, University of Oxford. She lives in London.
存在主义对当代中国的意义 ——《存在主义咖啡馆》读后感 和《存在主义咖啡馆》的相遇实在可称得上“缘分”,当时正在读《存在主义心理治疗》读得如痴如醉,在朋友的室友桌上瞥见了这本书,当时的我对“存在主义”这个字眼很敏感,略读几页后就在网上下了订单。 作为循着“存在...
評分 評分01.书中自有咖啡馆 “又去咖啡馆了?” 我老板看了一眼我手里捧着的书,书是他的。 “是啊,最近天天泡在咖啡馆里,上班回家走路吃饭。” 我回以一个狡黠的眼神。 近几年越来越少有这种沉浸式的阅读感,像潜进深海,《存在主义咖啡馆》可以被看成一本生动的存在主义小史,基本...
評分 評分無數次被薩特氣到想把手機丟瞭最後還是讀完瞭,沒什麼好說的反正我是真的討厭薩特。。
评分馬剋,草草掃過;瞭解原著後 或許纔能理解此書
评分倒是不晦澀 可我本人對哲學不感興趣
评分最反對存在主義的,莫過於存在主義哲學傢。他們不願意被冠以“主義”的名號。主義意味著什麼?——它意謂著某種意識形態,某種工具閤理性。人類文明史上,哲學第一次,以一種最廣泛的文化運動、群眾運動的方式,進入世俗世界,進入普通人的生活世界。經曆瞭兩次世界大戰後的人們,無論是年輕人、中年,學生、老師,黑人、白人……無不徜徉在存在主義提供的“自由”願景中。顯然,截取、扭麯、誤解是不可避免的——薩特一生呼籲自由,追求自由,自由成為上世紀六七十年代學生運動最尖銳的武器;可存在也意味著責任,卻無人問津。“大眾哲學”的尷尬處境正是如此:哲學體係的完整性與專業性將難以保存。柏拉圖到康德到鬍塞爾到海德格爾到薩特、波伏娃到加繆,哲學脈絡的梳理是相當到位的,推薦。
评分沒必要寫的這麼細碎
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