By D. Drake
What did French intellectuals need to say approximately Gaullism, the chilly battle, the women's move, 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 obtainable research, he explores why there has been a thorough reassessment of the intellectual's function within the mid-1970s to the Nineteen Eighties and the way a brand new iteration engaged with Islam, racism, the Balkans struggle, and the moves of 1995.
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Extra resources for Intellectuals and Politics in Post-War France (French Politics, Society and Culture)
By using a Marxist method of analysis – dialectical and historical materialism – the Party claimed to be able to establish a correct line on everything. Scientific Marxism revealed the meaning and direction of History and proved that the 42 Intellectuals and Politics in Postwar France emancipation of the working class would result in the emancipation of humankind. Many intellectuals desperately wanted this to be true, and so wanted to be part of a project which would literally change the world, that they were willing to suspend all their critical faculties in the pursuit of this end.
As early as March 1946, while France was still struggling to establish new constitutional arrangements, Britain’s wartime leader, Winston Churchill, in his now famous speech at Fulton, Missouri, had identified an ‘iron curtain’ descending across Europe from Stettin in the Baltic to Trieste in the Adriatic. On 12 March 1947, the US President Harry Truman successfully appealed to Congress for $400 million in aid for Greece and Turkey by insisting that American interests were at stake in a struggle that pitched democracy and freedom against oppression and tyranny.
Sartre, now a libertarian socialist committed to direct democracy and freedom, was the very antithesis of the Party intellectual, subject as s/he was to the rigid hierarchical discipline of democratic centralism and the cult of the leader. Moreover, despite a sympathy with the proletariat, Sartre was deeply critical of the PCF’s interpretation of Marxist philosophy and remained firmly wedded to his philosophy of human existence, at the heart of which lay the inescapable responsibilities which flowed from our being free.