E 'in June of 1940, Sartre was taken prisoner and interned in Stalag XII D Trier. A stage capital in the life - and thought - the great philosopher: "The war has divided my life." He would write later. Life and thought are inseparable, however, and so is the thought undergoes a fundamental change. I suffer, for war, even that of his companion, another great philosopher and writer, Simone de Beauvoir. And 'she gives us the picture, along idealistic, very sad and very pragmatic and the first of the post. The first is a volume of her autobiography, La Force de l'age, the second is outlined very well in one of his finest novels, Les mandarins de Paris. And it is curious - and perhaps not just one case - that their youth and that of their peers, a youth lived fully, with strength in the full awareness of themselves and of their values \u200b\u200band ideals, are a transcript in an autobiography , ie in a precise and detailed historical narrative, which, in this case is excellent testimony of an entire era, while its maturity, with that mates, characterized by its prammaticità from the strong sense of reality, and instead only told in a novel, or in some way with idealization. It 's a guide, the autobiographical, even sad, characterized by little by little, as the pages forward, from what his partner would then set the setback. A setback due in part to not being able to give full account of social, economic and political life of France, Europe and the world but when it was too late, but, above all, from not being able, despite all the 'commitment and activism, to do anything that might somehow affect the outcome otherwise turn to reality. And it will be this, the consciousness of this, to make a spring for the commitment and strength of the next task. The moment of the concentration camp is the time for Jean Paul Sartre's direct awareness of the historical and factual concrete, a reality characterized by radically wrong. Compared with the connotation of the novel and the autobiography of his companion, Sartre has an attitude that could be described as intermediate: keep a diary, but through a third party: the Journal de Mathieu. The war obviously had not yet reached quell'apoteosi of barbarism and bloodshed, because Sartre was able to continue his studies - especially Heidegger's Being and Time, but also Bernanos, Diary of a Country Priest - with the daily reading, two hours, along with his fellow prisoner 's Abate Perrin. It can not come here to mind the similar image, famous, the Count of Monte Cristo. Even there, segregation broke in half the life of "Count." It seems that Sartre - in contrast to the count - was on the verge of converting. In this respect, there are unfortunately some data. What is certain is that the ceremonies des Adieux, in conversation with the "Beaver" (affectionate name on his or her partner) will admit that often they have "lived as if God exists." What is certain is that he was still at Christmas, at the request of fellow prisoners and Christians - it seems - the abbot, which he composed what it is, and remains, one of the finest representations of the Nativity that the twentieth century opera house memories Bariona. What is certain is that several sections of Sartre's conception of the subject are far too close to those of St. Thomas Aquinas, perhaps to the point that certain allegations of some "buddies" to be a Catholic in reality they are not disguised, again perhaps , totally unfounded. For us, fortunately, the experience of concentration camp could be completed successfully in March 1941 thanks to a trick: he could pretend to be sick and disabled and to be issued with a certificate of disability.
francesco Latteri Scholten.
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