Intellectuals and Politics in Post-War France (French by D. Drake

By D. Drake

What did French intellectuals need to say approximately Gaullism, the chilly struggle, the women's stream, colonialism, and the occasions of could 1968? David Drake examines the political dedication of intellectuals in France from Sartre and Camus to Bernard-Henri L?vy and Pierre Bourdieu. during this obtainable research, he explores why there has been an intensive reassessment of the intellectual's position within the mid-1970s to the Nineteen Eighties and the way a brand new new release engaged with Islam, racism, the Balkans warfare, and the moves of 1995.

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Intellectuals and Politics in Post-War France (French Politics, Society and Culture)

What did French intellectuals need to say approximately Gaullism, the chilly conflict, the women's circulation, colonialism, and the occasions of may perhaps 1968? David Drake examines the political dedication of intellectuals in France from Sartre and Camus to Bernard-Henri L? vy and Pierre Bourdieu. during this available research, he explores why there has been a thorough reassessment of the intellectual's function within the mid-1970s to the Eighties and the way a brand new new release engaged with Islam, racism, the Balkans warfare, and the moves of 1995.

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To pose ‘the individual’ as some sort of timeless abstraction was, for the Party, pure idealism and a denial of history. Another dimension of Sartre’s ‘abstract individualism’ attacked by the Party was his view of the core of his philosophy – human freedom – which, presented without reference to political, social, economic or historical conditions, was held to be meaningless and evidence of a refusal to recognise human progress. Garaudy wrote, ‘Uprooted from history, freedom is nothing but an ineffective ersatz.

Quoting the opening line of Sartre’s article on the black years of 1940–4, ‘We have never been freer than during the German Occupation’72 Garaudy attacked Sartre’s conception of freedom as essentially negative freedom, the freedom to say no, the freedom to refuse. This he contrasted with the positive freedom experienced by those who marched, in a spirit of solidarity, towards the future intent on building the new world. 73 Cornu captures well the Communist perception of this ‘formless freedom’: Existence reduces to a purely formal activity, the exercise of a liberty of choice which is not motivated by anything, is located in the absolute, outside of concrete activity, and answers on the plane of action to a conception of the world expressed by nothingness and absurdity.

The writer … should not wish for the death of other writers in the opposite camp, even if their activities seem to pose a deadly threat to the cause which he is defending. ’44 In the end the épuration satisfied no one. 46 While de Gaulle’s wish for a limited purge may have prevailed, those like Mauriac who had urged caution and moderation, and Camus, who had hoped for justice, were similarly disillusioned. At the end of 1944, Camus had resigned from the CNE, complaining of an intellectual climate where objectivity was viewed as malicious criticism and where there was so little tolerance of straightforward independent morality.

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