Papers by Adrian van den Hoven
Sartre Studies International, 2020
Sarah Richmond’s translation makes an important contribution to Sartrean scholarship. L’Etre et l... more Sarah Richmond’s translation makes an important contribution to Sartrean scholarship. L’Etre et le néant was first translated by Hazel Barnes in 1956 but it contained various errors. Richmond also had access to the internet and to Sartre’s French and German sources. Her edition also contains an Introduction and a ‘Notes on the translation’ section.Sartre published his work in 1943 and, unable to access all the works he cited, he often did so from memory. He also adopted certain translators’ neologisms: for example, Corbin’s translation of Heidegger’s Qu’est-ce que la métaphysique? , and when he quoted Nietzsche, he used two different translations, and he quotes Spinoza using a text by Hegel. He quotes a line from the playwright Beaumarchais without clarifying the context.Sarah Richmond deals with many of these problems and also notes that the French gender system can be problematic. Also, Sartre’s neologisms rendered finding English equivalents difficult. This is an excellent transl...
Sartre Studies International, 2000
Revue des sciences de l'éducation, 1987
Résumé Cette étude compare des narrations et des textes argumentatifs rédigés en anglais, par des... more Résumé Cette étude compare des narrations et des textes argumentatifs rédigés en anglais, par des élèves francophones de huitième année fréquentant des écoles françaises, avec ceux d’élèves anglophones fréquentant des écoles anglaises dans une communauté où les anglophones sont majoritaires. À part l’orthographe et quelques faiblesses dans l’usage du verbe et du pronom pour lesquelles on trouve des différences significatives, la maturité syntaxique en anglais des élèves francophones et celle des élèves anglophones ne sont pas significativement différentes.
Sartre Studies International, 2010
While reading Ron Aronson's illuminating guide to the secular life, it struck me that, given the ... more While reading Ron Aronson's illuminating guide to the secular life, it struck me that, given the context, an exploration of the topic of Sartre and atheism was very much in order. For my sources I have relied firstly on Daniel Giovannangeli's article "Athéisme" in the Dictionnaire Sartre. It lists about a dozen works. However, at the same time, I have kept in mind what Sartre said in 1943 in his analysis of Bataille's L'Expérience intérieure, namely, that even if for Sartre, Bataille and many others "God is dead … men have nevertheless not become atheists." i And he adds portentously: "This silence of the transcendent conjoined with modern man's permanent need for religion is today's-as well as yesterday's-greatest preoccupation" (Sit. I, 1947, 142). Finally, this is also why I have made use of the illuminating comments made by Michel Contat and John Ireland in the Pléiade edition of Sartre's plays entitled Théâtre complet (Tc, xiv; 1584). I will juxtapose their comments, whenever the need arises, with Sartre's own remarks about atheism. Regarding the latter, Sartre was not loath to admit how long and hard he struggled to free himself from Christianity. He emphasized this in 1964 while concluding his conference on Kierkegaard entitled "The Singular Universal": "becoming an atheist is a long and difficult undertaking. It requires an absolute relationship with two infinites: man and the universe" (Sit. IX, 189). Here he echoes Pascal's remarks about man's place in the universe: "After all, what is man in nature? Nothing compared to infinity, everything compared to nothingness, [man finds] himself in the middle between nothingness and everything" (Pensées, 45). Hence it is not surprising that, as John Ireland points out (Tc, 1583), Sartre had long projected to write an
University of Toronto Quarterly, 2012
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Papers by Adrian van den Hoven