| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
| Many of the Absurdists were contemporaries with Jean-Paul Sartre, the philosophical spokesman for existentialism in Paris, but few Absurdists actually committed to Sartre's own existentialist philosophy, as expressed in Being and Nothingness, and many of the Absurdists had a complicated relationship with him. |
Muchos de los Absurdos eran contemporáneos de Jean-Paul Sartre, el portavoz filosófico del existencialismo en París, pero pocos Absurdos realmente se comprometieron con la filosofía existencialista propia de Sartre, tal como se expresa en El Ser y La Nada. Y muchos de los Absurdos tenían una relación complicada con él.
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| Sartre praised Genet's plays, stating that for Genet, "Good is only an illusion. Evil is a Nothingness which arises upon the ruins of Good". |
Sartre alabó las obras de Genet, diciendo que para Genet, "El Bien es sólo una ilusión. El mal es nada lo cual se sobrepone sobre las ruinas del Bien" |
| Ionesco, however, hated Sartre bitterly. |
Ionesco, sin embargo, odiaba amargamente a Sartre.
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| Ionesco accused Sartre of supporting Communism but ignoring the atrocities committed by Communists; he wrote Rhinoceros as a criticism of blind conformity, whether it be to Nazism or Communism; at the end of the play, one man remains on Earth resisting transformation into a rhinoceros Sartre criticized Rhinoceros by questioning: "Why is there one man who resists? At least we could learn why, but no, we learn not even that. He resists because he is there". |
Ionesco acusó a Sartre de apoyar el comunismo pero ignorar las atrocidades cometidas por los comunistas; escribió Rinoceronte como una crítica al conformismo ciego, ya sea con el nazismo o el comunismo; al final de la obra, un hombre permanece en la Tierra resistiendo la transformación en rinoceronte. Sartre criticó Rinoceronte preguntando: "¿Por qué hay un hombre que se resiste? Al menos podríamos aprender por qué, pero no, ni siquiera eso aprendemos. Él resiste porque él está ahí".
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| Sartre's criticism highlights a primary difference between the Theatre of the Absurd and existentialism: the Theatre of the Absurd shows the failure of man without recommending a solution. |
La crítica de Sartre resalta una diferencia primordial entre el Teatro de lo Absurdo y el Existencialismo. El Teatro de lo Absurdo muestra el error del hombre sin recomendar una solución. |
| In a 1966 interview, Claude Bonnefoy, comparing the Absurdists to Sartre and Camus, said to Ionesco, "It seems to me that Beckett, Adamov and yourself started out less from philosophical reflections or a return to classical sources, than from first-hand experience and a desire to find a new theatrical expression that would enable you to render this experience in all its acuteness and also its immediacy. If Sartre and Camus thought out these themes, you expressed them in a far more vital contemporary fashion". |
En una entrevista de 1966, Claude Bonnefoy, comparando a los Absurdos con Sartre y Camus, le dijo a Ionesco: "Me parece que Beckett, Adamov y usted mismo comenzaron menos a partir de reflexiones filosóficas o de un retorno a las fuentes clásicas que de experiencias de primera mano y el deseo de encontrar una nueva expresión teatral que le permita representar esta experiencia en toda su agudeza y e inmediatez. Si Sartre y Camus pensaron en estos temas, usted los expresó de una manera contemporánea mucho más vital".
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| Ionesco replied, "I have the feeling that these writers – who are serious and important – were talking about absurdity and death, but that they never really lived these themes, that they did not feel them within themselves in an almost irrational, visceral way, that all this was not deeply inscribed in their language. With them it was still rhetoric, eloquence. With Adamov and Beckett it really is a very naked reality that is conveyed through the apparent dislocation of language". |
Ionesco respondió: "Tengo la sensación de que estos escritores – que son serios e importantes – hablaban del absurdo y de la muerte, pero que nunca vivieron realmente estos temas, que no los sintieron dentro de sí mismos de una manera casi irracional, visceral, que todo esto no estaba profundamente inscrito en su lenguaje. Para ellos todavía era retórica, elocuencia. Para Adamov y Beckett es realmente una realidad muy desnuda que se transmite a través de la aparente dislocación del lenguaje".
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