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Lädt ... Das Café der Existenzialisten Freiheit, Sein und Aprikosencocktails mit Jean-Paul Sartre, Simone de Beauvoir, Albert Camus, Martin Heidegger, Edmund Husserl, Karl Jaspers, Maurice Merleau-Ponty und anderen (Original 2016; 2016. Auflage)von Sarah Bakewell (Autor), Rita Seuß (Übersetzer)
Werk-InformationenDas Café der Existenzialisten: Freiheit, Sein und Aprikosencocktails von Sarah Bakewell (2016)
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Melde dich bei LibraryThing an um herauszufinden, ob du dieses Buch mögen würdest. Keine aktuelle Diskussion zu diesem Buch. As an introduction to existentialism for the beginner or casual reader, it would be hard to improve on this. Bakewell is a very good writer indeed (her book on Montaigne is equally excellent), and she does justice I think to most if not all of the main actors in existential philosophy. While some reviewers may quibble about someone or something that gets little or no attention in her book, the marvel is that she fits so much in and yet manages a lightness of tone, and an easy integration of biography and ideas. If you have the energy or interest to read just one book about existentialism, then this is it. I thought this was a great way to dip my toes into existentialism. From the subtitle, I was a bit worried that it would all be brooding photos of Camus in a trenchcoat and quips from de Beauvoir and Sartre, but there were plenty of sections actually discussing the ideas in reasonable detail. I'd mostly encountered Heidegger in the context of people saying how difficult and dense the writing was, so it was enlightening to get the backstory of his gradual movement into his own enclosed world of ideas. Overall, a very effective gateway book.
"near the turn of 1932-3 when three young philosophers were sitting in the Bec-de-Gaz bar on the rue du Montparnasse in Paris, catching up on gossip and drinking the house specialty, apricot cocktails." De Beauvoir was 25, her boyfriend Sartre was 27 and his school chum Raymond Aron was describing a new train of thought, "phenomenology," which demands a close scrutiny of the elements of everyday life, "the things themselves." As Beauvoir recounted it, Aron — just back from Berlin — exclaimed, "If you are a phenomenologist, you can talk about this cocktail and make philosophy out of it!" Sartre reportedly went pale — intoxicated by the potential in wedding philosophy to normal, lived experience instead of dusty, dead tomes. Towards the end of this absorbing and enjoyable book, Bakewell writes: ‘Ideas are interesting, but people are vastly more so.’ She presents a cast of characters who are undeniably diverting. Simone de Beauvoir, in particular, emerges as a highly complex individual, far more interesting than her egotistical and gullible partner. Karl Jaspers, frail in health but resolute in his determination to remain untainted by Nazism; Emmanuel Levinas, who withstood Nazi oppression and clearly perceived Heidegger’s culpability; Albert Camus, much given to high-flown rhetoric but with a sense of reality that kept him from Sartre’s political follies: these were substantial figures. The author offers fascinating insights into the cultural impact of existentialism on the English-speaking world. In his influential 1957 essay The White Negro, for example, Norman Mailer predicts much of what would become the counterculture, saying that this is the making of what he calls “the hipster” or “the American existentialist”. English existentialists included the young Iris Murdoch, who got Sartre to sign her copy of Being and Nothingness and wrote to a friend of “the excitement – I remember nothing like it since the days of discovering Keats and Shelley and Coleridge”. AuszeichnungenPrestigeträchtige AuswahlenBemerkenswerte Listen
Wie macht man Philosophie aus Aprikosencocktails? Für Sartre kein Problem: Er machte Philosophie aus einem Schwindelgefühl, aus Voyeurismus, Scham, Sadismus, Revolution, Musik und Sex. Sarah Bakewell erzählt mit wunderbarer Leichtigkeit, wie der Existenzialismus zum Lebensgefühl einer Generation wurde, die sich nach radikaler Freiheit und authentischer Existenz sehnte. Paris 1932, im Café Bec-de-Gaz sagt Raymond Aron zu seinem Freund Sartre: "Siehst du, mon petit camarade, wenn du Phänomenologe bist, kannst du über diesen Cocktail sprechen, und das ist dann Philosophie!" Der einfache Satz war die Geburtsstunde einer neuen Bewegung, die sich in Jazz-Clubs und Cafés verbreitete. Sie inspirierte Musiker und Schriftsteller, erregte Abscheu im Bürgertum und befruchtete Feminismus, Antikolonialismus und 68er-Revolte. Sarah Bakewell erzählt in diesem Buch erstmals die Geschichte der Existenzialisten. Im Mittelpunkt stehen die Antipoden Heidegger und Sartre, der eine in seiner Hütte im Schwarzwald dem Sein nachsinnend, der andere in Pariser Cafés wie besessen schreibend. Aber es geht auch um Edmund Husserl und Maurice Merleau-Ponty, Simone de Beauvoir, Albert Camus, Iris Murdoch und viele andere. Am Ende sterben die Protagonisten und verlassen das Café. Doch Sarah Bakewells meisterhafte Kollektivbiographie lässt sie wieder lebendig werden und uns teilhaben an ihren Gesprächen über das Sein, die Freiheit und Aprikosencocktails. Santé! Keine Bibliotheksbeschreibungen gefunden. |
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Google Books — Lädt ... GenresMelvil Decimal System (DDC)142.78Philosophy and Psychology Philosophical Systems Critical Philosophy Existentialism And Phenomenology ExistentialismKlassifikation der Library of Congress [LCC] (USA)BewertungDurchschnitt:
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The title reflects the book’s approach. It refers to an encounter at a Left Bank café when Raymond Aron explained phenomenology to his school chum Jean-Paul Sartre and Sartre’s partner, Simone de Beauvoir, by remarking that you could talk about the apricot cocktail they were enjoying and make philosophy out of it. This was audacious and ran counter to the practice of philosophy since Aristotle.
By starting with this anecdote, Bakewell signalizes what was new in these movements, with their focus on the lived experience of the individual. It also reflects her approach; she writes of her response to Sartre’s novel, Nausea, when she read it as a sixteen-year-old, making her want to study philosophy.
This mix of biography and the history of ideas results in a readable book that I enjoyed. As Bakewell writes, every one of these figures was flawed, as were their ideas. But while she makes clear the failure of Heidegger either to explain or apologize for his Naziism, she goes easier on Sartre, whose exasperating defense of Stalinism betrayed the core principles of existentialism. And even when he belatedly dropped his loyalty to the Soviets in 1968, as tanks rolled into Prague, it was only to jump to Mao. By detailing these shifts, she permits readers to make up their own minds.
I only regret coming to this book so late in life. My copy of Sein und Zeit sits on my shelf, as unmarked as when I bought it twenty-four years ago. Perhaps I’ll still tackle it, as well as Being and Nothingness, sitting near it. And then Beauvoir, Marcel, so many others! But even this introduction has already changed my thinking, which is more than many books do.
And Juliette Greco singing “Sous le ciel de Paris” keeps running through my head. ( )