Existential Thought in American Psycho and Fight Club

<p>Bret Easton Ellis' American Psycho (1991) and Chuck Palahniuk's Fight Club (1996) demonstrate a strong basis in existential thought. Both novels reference the philosophical and literary works of Sartre and Camus—two French intellectuals associated with the midtwentieth- century movement existentialism—as well as existentialism’s nineteenth-century antecedents Dostoyevsky and Nietzsche. More importantly, American Psycho and Fight Club also modify the philosophy and its expression, incorporating postmodern satire, graphically violent content, and the Gothic conventions of "the double" and "the unspeakable", in order to update existential thought to suit the contemporary milieu in which these texts were produced. This new expression of existential thought is interlaced with the social critique American Psycho and Fight Club advance, particularly their satirical accounts of the vacuous banality of modern consumer culture and their disturbing representations of the repression and violent excesses ensuing from the crisis of masculinity. The engagement with existentialism in these novels also serves a playful function, as Ellis and Palahniuk frequently subvert the philosophy, keeping its idealism secondary to their experiments with its implications within the realm of fiction, emphasising the symptoms of existential crisis, rather than the resolution of the ontological quest for meaning. While these two novels can be considered existential in relation to the tradition of classic existentialist texts, they also represent a distinctive development of existential fiction—one that explores the existential condition of the postmodern subject at the end of the twentieth century.</p>

Existential Thought in American Psycho and Fight Club

<p>Bret Easton Ellis' American Psycho (1991) and Chuck Palahniuk's Fight Club (1996) demonstrate a strong basis in existential thought. Both novels reference the philosophical and literary works of Sartre and Camus—two French intellectuals associated with the midtwentieth- century movement existentialism—as well as existentialism’s nineteenth-century antecedents Dostoyevsky and Nietzsche. More importantly, American Psycho and Fight Club also modify the philosophy and its expression, incorporating postmodern satire, graphically violent content, and the Gothic conventions of "the double" and "the unspeakable", in order to update existential thought to suit the contemporary milieu in which these texts were produced. This new expression of existential thought is interlaced with the social critique American Psycho and Fight Club advance, particularly their satirical accounts of the vacuous banality of modern consumer culture and their disturbing representations of the repression and violent excesses ensuing from the crisis of masculinity. The engagement with existentialism in these novels also serves a playful function, as Ellis and Palahniuk frequently subvert the philosophy, keeping its idealism secondary to their experiments with its implications within the realm of fiction, emphasising the symptoms of existential crisis, rather than the resolution of the ontological quest for meaning. While these two novels can be considered existential in relation to the tradition of classic existentialist texts, they also represent a distinctive development of existential fiction—one that explores the existential condition of the postmodern subject at the end of the twentieth century.</p>

Kemalism and Populism

This article examines the trajectory of populism/halkçilik, one of the least studied principles of Kemalism, from its origins in the ideas of Enlightenment to its practices in modern Turkey. Unlike its commonly perceived negative connotation that is often associated with irrational political objectives, populism is a manifestation of equality premise of Enlightenment. Populism gained popularity among the nineteenth-century American and Russian farmers as well as fin de siècle French intellectuals and politicians. Neither the Russian Narodnik movement nor the American Populist Party were as influential as the French solidarists who were backed by Vatican to carve a middle path between unrefined Capitalism and revolutionary Marxism. Inspired by its earlier counterparts in France and Russia, Kemalist principle of Populism aimed to end inherited socio-economic inequalities that had existed in the former Ottoman Empire. While modern Turkey curbed some inequalities, it has stumbled upon the same core obstacle, unequal distribution of resources. The never-ending human fight for equality will carry on whether it carries the banner of Kemalism or any other ideology.

Addison and France

Born in 1672 in a climate of strong anti-Catholicism and Francophobia in England, yet aware that France was a great source of intellectual and cultural inspiration, Joseph Addison had a complex relationship with the French nation. His works reflect the tensions between his admiration for the rival country and his hatred of the French political regime. This chapter argues that French influence on Addison’s writings and Addison’s ambivalent attitude to France are nowhere more perceptible than in his way of handling the French ‘battle of the books’, the famous ‘querelle des anciens et des modernes’. It also contends that Addison’s ambivalent attitude to the French was not lost on the eighteenth-century French intellectuals who, though they celebrated him as ‘a friend of mankind’, often borrowed his ideas without acknowledging them.

Intellectual History as History of Engagement? The French Scholarship

Few intellectual histories of France by non-French authors in recent years have produced the bitter polemic that Tony Judt's Past Imperfect: French intellectuals (1944–1956) elicited. Published in French at the same time as the English edition in 1992, the book was held to account for its questionable historiographical legitimacy, alleged inaccuracy in the treatment of sources, and not-so-hidden partisanship, even if it also received some positive reviews from authoritative specialists in the field in important national newspapers. Nevertheless, the general tone and content of the French academic reviews were largely negative, and in many ways this response was unsurprising: how could a study arguing that a certain dominant (and still alive) Jacobin philosophical tradition was characterized by a “marked absence of a concern with public ethics or political morality” be read otherwise? Further, in an often caustic style, Judt accused the postwar French intellectuals of being seduced by totalitarian tendencies. Such charge, not surprisingly, provoked a pointed defence of the intellectual and historiographical national sensibility, which was not above resorting to Continental stereotypes against the “Anglo-Saxon” cultural model. Nor was the negative reception surprising to Judt, who positioned himself explicitly in the text as an outsider, belonging to a different intellectual tradition. It is useful to remember this uproar today as one considers new books by Gisèle Sapiro and François Dosse, as it illustrates three important issues in a lively academic register: the continuity of a French approach to intellectual history, its difference from Anglo-American traditions, and a possible—although mediated—angle for understanding the nature of this French particularism, through the discussion of the historiographic projection of the idea of intellectual status.

“Islamic Factor” and Socio-Political Debate on Immigration in Modern France

The article considers the place of Muslims in the socio-political life of modern France. The heterogeneity of the Muslim community, different trends within it, the attitude of French Muslims to religion and its place in life are shown. It is noted that in recent years, French Muslims, especially young ones, have become more religious and more often observe the norms of the Koran. There is a growing number of Muslims who believe that the French secular state must adapt to Islamic norms of life. Against this background, especially in connection with the terrorist attacks that have not stopped since 2015, French society is growing distrust of Muslims. Most of the French perceive Islam as a “threat to the Republic”. These sentiments are reflected in the socio-political discussion around issues related to immigration and the “Islamic factor”, which involves well-known French intellectuals, writers and scientists. In the discussion, the supporters of “happy globalization”, who believe that France will be saved by open borders (including President E. Macron and his followers), are opposed by “declinists”, who are afraid of “dissolving” France in the global world. Some advocate the recognition of communitarist movements, some defend the principles of French and/or Muslim identity, others defend multiculturalism, and yet others defend the Republican principles of “one nation” and the secular school. Recently, the discussion has included topics such as racism/anti-racism, the colonial past and anti-colonialism. The country approves a “cancel culture”, which came from the United States and is new to France. An intolerant “cancel culture” contributes to radicalization of the discussion. Another new phenomenon is “anti-white racism” in the French university environment, evident in the fact that meetings are held in universities, attending which is prohibited for “whites”. The peculiarity of the socio-political discussion today is that the number of its participants has increased dramatically. With the expansion of the circle of interested parties and the emergence of new platforms for discussion (social networks, messengers), it has acquired a new quality, and its tone is becoming more aggressive and irreconcilable.

Kafka Shared Between Blanchot and Sartre

Ever since their translation in the course of the 20th century, the works of Kafka have been widely appreciated by French intellectuals. Kafka’s greatest admirers include Maurice Blanchot and Jean-Paul Sartre, both of whom consider his work an exemplary illustration of their own poetical-philosophical views. This is remarkable, because Blanchot’s and Sartre’s respective views are generally conceived of as opposites. Apparently, then, these two authors who are so divergent in their philosophical views and literary criticism, as well as in their own literary works, find themselves on the same page in their appreciation of Kafka. I will argue that this shared appreciation not only reveals some unexpected points of agreement between them, but also facilitates an interesting intellectual encounter between Blanchot and Sartre in the late 1940 s. It is, we will see, only on the basis of an agreement with regards to Kafka’s work that their ways can part.

Environmentalism is a Humanism

Ecocritics have long been at odds against humanism. What is needed is an “ecological” or “inclusive” humanism, which includes humans and nonhumans, rather than regarding humans as the crown of creation. Several contemporary French intellectuals affirm that one cannot be an ecologist without being a humanist. Claude Lévi-Strauss disparages traditional Western humanism, which denies dignity not only to nonhumans, but to non-Western humans. Pierre Rabhi calls for a “universal” and “true” humanism that respects the earth. Edgar Morin writes that “spaceship Earth” has no pilot: humans must be “ecologized” in order to save the planet. Michel Maffesoli’s “ecosophy” is a plea for Dionysian “progressivism” to replace Promethean “progressism.” His humanism—etymologically linked to “humus” and “humility”—entails a deep respect for the earth. Finally, the American Thomas Berry rejects traditional Christian humanism in favor of an ecological humanism that embraces an “interdependent biological community of the human with the natural world.”

Readers and Writers

This chapter elaborates how Simone de Beauvoir burst into the world of literary stardom in the 1950s. It begins with Mandarins from 1954, Beauvoir's novel about postwar French intellectuals' political, literary, and ethical debates, and their love lives, which won many readers and gained a blizzard of publicity. It also cites the novels, plays, and philosophical essays on justice, ethics, and morality that Beauvoir has written as an accomplished writer. The chapter talks about Beauvoir's publication of her reflections on her travels through the United States, America Day by Day, which was dedicated to Richard and Ellen Wright. It describes the outcome of Beauvoir's hard work as an epic of postwar existentialism and its attendant anguish, a readable and serious fare that fueled the mid-twentieth-century expansion of book publishing.

Practice in Color: Gisèle Freund in Paris

This essay examines the work of German-French photographer Gisèle Freund during the interwar years, with special focus on her volte-face from black-and-white depictions of the collective subject of political demonstrations in pre-exile Frankfurt to color portraits of individual French intellectuals after her arrival in Paris. Pivoting around the short period between 1938 and 1940, when using color became the standard rhetorical maneuver of Freund's portrait series, this essay will trace the photographer's change in practice as a response to the mounting crisis within France's Popular Front and its aesthetic strategies in the face of the rise of fascism. One of the essay's claims is that Freund turned color photography from a material and commercial commodity into the emblem of an alternative, mass-mediated culture—the culture of Americanism—that she, like many European intellectuals of the 1920s, imagined capable of competing with and ultimately countering the fascist mobilization of spectacle.