Open Access (free)
Reading James Baldwin’s Existential Hindsight in Go Tell It on the Mountain
Miller Wilbourn

This essay reads James Baldwin’s first novel, Go Tell It on the Mountain, through the lenses of European existentialism and Black existential thought to arrive at a new understanding of the novel itself as well as essential stages of its development. Archival sources and close reading reveal Baldwin’s historically and existentially informed artistic vision, summed up in the terms hindsight and insight. His thoughtful, uncomfortable engagement with the past leads to a recuperated relationship to the community and constitutes existential hindsight, which informs his inward understanding of himself—his insight. This investigation draws on various works from Baldwin’s fiction, essays, interviews, and correspondence to arrive at a better understanding of the writer’s intellectual and artistic development, focusing especially on the professed objectives behind, and major revisions of, the novel. I conclude the essay through a close reading of the conversion scene that constitutes Part Three of Go Tell It on the Mountain.

James Baldwin Review
Open Access (free)
James Bowen and Jonathan Purkis

develop more ‘spiritual’ aspects of oneself without succumbing to forms of oppression such as organised religion or personality cults? Such questions have led anarchists into many different directions, embracing existentialism, Taoism, paganism to extreme forms of isolationism and even hedonism. Yet, for most, the process of being in the world is inextricably linked to that of becoming and linked to questions of strategy developed in the previous section of the book. Moreover, the question of being must be part of a holistic and integrated critique. The contributions in

in Changing anarchism
Simone de Beauvoir and a Global Theory of Feminist Recognition
Monica Mookherjee

, which motivate the chapter's turn to Beauvoir's feminist existentialism in The Second Sex ( 1972 ). Section 3 identifies in Beauvoir's earlier text The Ethics of Ambiguity ( 1948 ) her understanding of the struggle for recognition as an ambiguous tension between human agency and the constraints of the body and situation. Suggesting that Beauvoir's cosmopolitan universalism lies firstly in the common risk

in Recognition and Global Politics
Open Access (free)
Sara Haslam

& Faber, 1994), p. 22. 13 SE xxi, p. 21. 14 Ford Madox Ford, Mr Fleight (London, Howard Latimer, 1913), p. 76. 15 Gunnar Brandell writes of Darwin’s challenge to religious beliefs as the necessary precursor to Freud’s (Freud: A Man of His Century, Brighton, Harvester Press, 1979, p. 59). Freud would probably have included that of Copernicus too. 16 I am thinking of his classic statement that ‘everything is permitted if God does not exist’ in Existentialism and Humanism (London, Methuen, 1984), p. 33. 17 Ideas gleaned from Otto Weininger’s Sex and Character ((1903) New

in Fragmenting modernism
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Christopher Morgan

, according to this ‘law’, the immanent filling of the vacuum by presence. Thus, the via negativa, for Thomas, balances between the emptiness of absence and the fullness of expectation. And it is within that carefully balanced tension and its engendered waiting ‘on that lean / threshold, neither outside nor in’ that, according to the via negativa experience, deity is finally located (10). Such waiting in tension is in keeping with the Kierkegaardian existentialism often associated with Thomas. For example, D. Z. Phillips, in his book R. S. Thomas: Poet of the Hidden God

in R. S. Thomas
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Stirner, anarchy, subjectivity and the art of living
John Moore

. For the anarchist, poetic language – in all its apparent illogicality – provides the logical mode of expression for the creation of a life of lived poetry, a means for breaking through the dominant logic, and a repository for the savoir-vivre necessary to live in conditions of chaos. Ontological anarchy, modernity and postmodernity As a synthetic thinker, Bey constructs a bricolage of materials derived from a variety of sources including anarchism, situationism, existentialism and surrealism. However, his formulations concerning ontological anarchy remain exemplary

in Changing anarchism
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How anarchism still matters
Jonathan Purkis and James Bowen

Brown’s endorsement of existentialism (see Morland, 1997), her framing of the means and ends of actions in this way is useful. It is also commensurate with poststructuralist theories of identity, which reject the liberal construction of the autonomous free rational agent as ‘natural’ and look to the social construction of the subject by society. This critique is also central to Moore’s article on Max Stirner, which also offers a ‘way out’ of this particular dualism. As indicated in our introduction, Stirner’s controversial place in intellectual history has recently

in Changing anarchism
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Between Adorno and Heidegger
Joanna Hodge

between historical conditions and concept formation. Indeed it will become clear that had Adorno discussed Heidegger’s concept of historicality at greater length, perhaps even making it and not authenticity the focus of the title, the encounter would have been more clearly delineated. For what Heidegger shares with existentialism is less significant than what he shares with Adorno: a dispute for the inheritance of the Western philosophical tradition. Adorno reads this tradition as culminating in negative dialectics, because philosophy, ‘which once seemed to have been

in The new aestheticism
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Beckett and nothing: trying to understand Beckett
Daniela Caselli

follow in the steps of a tradition that privileges ‘nothing’ on stage while exposing that the nothing that critics such as Martin Esslin, Vivien Mercier and Alain Robbe-Grillet had perceived in Waiting for Godot and Endgame was far too full of somethings. Theodor Adorno, who in his ‘Trying to understand Endgame’ (1958) argued that the nothing which characterises the Beckett stage (and page) could not be read as a content, exploded (possibly even before it had become an ingrained critical tradition) the comforting association between Beckett and existentialism which

in Beckett and nothing
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Bill Schwarz

critical theory. And, in different mode, the positions which emerged from Jean-Paul Sartre’s fusion of existentialism and négritude , for which see especially his Colonialism and Anti-Colonialism (London: Routledge, 2001; first published 1964). 34 Padmore, How Britain Rules Africa , p. 395

in West Indian intellectuals in Britain