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Saint Genet is Jean-Paul Sartre’s classic biography of Jean Genet—thief, convict, and great artist—a character of almost legendary proportions whose influence grows stronger with time. Bringing together two of the century’s greatest minds and artists, Saint Genet is at once a compelling psychological portrait, masterpiece of literary criticism, and one of Sartre’s most personal and inspired philosophical creations.
- Sales Rank: #823171 in Books
- Published on: 2012-02-10
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.60" w x 6.00" l, 1.80 pounds
- Binding: Paperback
- 640 pages
Review
"A brilliant and unorthodox book, crowded with insights that will disturb and illuminate." —The Atlantic
"A remarkable achievement." —New York Times
"The brilliance and humanity and erudition and unsentimental compassion that have gone into this work are literally unbelievable. . . . Saint Genet is biographical exegesis carried to the point of high art." —Newsweek
"Grandly conceived and passionately executed." —Harper’s
"One of the most astonishing critical studies ever written about one writer by another." —TIME
Language Notes
Text: English, French (translation)
About the Author
Jean-Paul Sartre (1905–1980) was a renowned philosopher, playwright, novelist, screenwriter, and literary critic. He was awarded the Nobel Prize in Literature in 1964, an honor he declined.
Bernard Frechtman was Jean Genet’s first American translator and literary agent.
Most helpful customer reviews
15 of 17 people found the following review helpful.
Genet as a Living Existential Hero
By Herbert L Calhoun
In this 625-page masterpiece of psychoanalysis of one of our most complex men, the renown Existentialist Philosopher, Play write and French man of letters, Jean Paul Sartre, has turned his erstwhile compatriot, Jean Genet into his own private existential living hero -- built-up from whole cloth through literal allegory.
Jean Genet's biography is as well known, as it is scandalous. To wit: from the age of 10 Genet, a bastard "ward of the French State," became a willing societal tool and incorrigible. He was, at various times in his life: a beggar, thief, homosexual, prostitute, deserter, escapee from both reform schools and prisons, and was eventually declared by the French government as a "habitual criminal." When it was discovered that he was not just a writer, but an extraordinarily good one, Sartre and other members of the French Literati, requested and got him pardoned from an automatically earned life sentence.
Genet, then of course proceeded to continue to live out the life of what he had accepted as his defined role in society, as a vagabond, deadbeat, homosexual and criminal. Even later in life, after he had become both a famous and a wealthy writer, he traveled, continued thieving, defended revolutionary causes and never quite stopped giving "the middle finger" to the society that had previously rejected him. But to this list he could now also added the persona of writer.
As the New York Times reviewer put it so elegantly at the time of the book's release: "of all the forbidden literary fruits, Jean Genet was always the darkest and most dangerous." In this book Sartre echoes that sentiment by describing Genet's books as "an epic of masturbation ... a matchless, unholy trinity of scatology, pornography and the legitimate study of evil."
Yet, it is precisely in his unwillingness to live out the hand dealt to him by French society, that Genet emerges in Sartre's eyes as the ultimate existential hero. Sartre maintains that, only "by [actually] doing evil, could [Genet] discover the evil that [French society] had told him, he possessed. In Sartre's eyes, Genet, born into a meaningless and hostile world, filled with guilt, fear, evil, and vacillation could only be free by eventually learning how to rebel against the society that had so carefully categorized him and then so profoundly rejected him.
Much of Genet's materials were excavations from his prison dreams. In these, the whole world is but one big brothel. Genet's autoerotic visions were always populated with characters right out of central casting from the deepest, darkest and most evil of pornographic movies. Yet it was from the depths of this moral black hole, it was through these characters and dreams, that Genet awoke to an entirely different and new reality: One in which he was no longer just a hapless prop for French society, but one that he could master as a free and independent human being.
He had discovered the reality of words. Genet no longer needed to justify his existence by "treading water" through an assigned persona in a world thrust upon him by French society, he could become a hero in his own reality. And so he did. All of his writings and plays became famous. Genet became a rich man, but he remained, until his death of cancer in 1983, a man of simple counter-cultural taste. Until the bitter end, he mocked the society that had rejected.
Of Sartre, Genet himself said in his 1964 Playboy interview, that "in a world where everyone is trying to be a respectful prostitute, its nice to meet someone who knows he's a bit whorish but doesn't want to be respectable." About this biography, in that same interview, he said that "It filled me with a kind of disgust, because I saw myself stripped naked--by someone other than myself. When I strip myself I manage not to get too damaged as I disguise myself with words, with attitudes, with certain choices, by means of certain magic. My first impulse was to burn the book. I was almost unable to continue writing. Sartre's book created a kind of void which made for [me] a kind of psychological deterioration.
Fifty stars
7 of 7 people found the following review helpful.
The Archaeology of a Life: Genet Unmasked
By Herbert L Calhoun
The thing about Genet is that he (and his writings and plays) cannot be fully understood without the help of a disinterested interpreter. His life, his biography, and the very architecture of his being is simply too complex to be inferred indirectly simply from his writings, that is through his twisted dark and demonic autobiographical tracts alone. Oh, it is possible to stumble upon it in a fit of random brilliance, but even then one is very unlikely to get the whole picture. It takes Sartre to give us the full picture. And here he gives it to us with the force that only a kind of mathematical exactness of psychological analysis, can give. The kind that one finds in writing only rarely: like once in a lifetime. (Amen)
The "Rosetta Stone" to Genet's existence is of course the single overpowering fact that he is born a dual bastard, knowing neither his mother nor his father. He is a man without a human passport. His resume lacks a biography. His personal psychology has no social geography -- that is, it has no definable social limits or secure connections or "hooks" into everyday reality. He is adrift, and has no way to situate himself in the world psychologically or socially except indirectly thorough what he can infer indirectly from others and through his own introspection. Socially he is a blind man "up the proverbial creek" trying to find his way in a hostile world that believes his very existence is "owed to them." He is born "a ward of the state" and thus into a world in which he is obligated to those who hate him because of his unfortunate birth. His life, his body of literary works, his truancy in life, are simply Genet's way of "feeling his way around" in an alien reality. Like a social blind man, he feels his way around in unfamiliar and unwanted territory. He is a trespasser and a spectator in his own life, all he has to guide him is his internal truths that are created "on the fly" as he is thrust along in life.
Sartre declares him a Saint because the morality he carves out for himself is based on a kind of pristine innocence and truth that will not admit to "bad faith." He sees morality as a local bipolar tool to create psychological stability, if not some sense of self-defined equanimity. If one is honest enough (and Genet is), one can forge a black and white morality out of any kind of debris - even that leftover from a hostile society -- and use it to drive ones own stake into even alien moral ground. That is why for Genet, there is no contradiction between being a committed bible-reading Altar Boy and a skillful full time thief.
This is what Genet does. This is who he is. This is his what he has become through his own self-creation project. This is his own announcement to the world of his being. He finds his way out of, and back into, a complex psychological world that becomes a morass of his own choosing. Guided only by a fierce honesty to what he perceives to be his own existential being, Genet creates a world on the "backside" of normal social meaning. It is rich, has its own internal consistency and most of all, is true and authentic to who Genet sees himself to be. For Genet, (and ultimately for Sartre) there is no "bad faith" in Genet's existence.
Thus, Genet to Sartre is a Saint, most importantly because his existence is an authentic existence, lacking the baggage of "bad faith. It therefore is existentialism in its purest and most pristine form. For us, Sartre uses Genet's life and works to open up a window into the world of Existential Psychology in a way that only he and Genet can do. This is heady stuff. 1000 stars
3 of 3 people found the following review helpful.
Wonderful
By Simon B. Doctor
Genet is a deeply misunderstood genius. Much of this arises from his rebellion against heterosexual convention. But his vision captures the contradictions in all our natures and, if you can separate yourself from your prejudices (which is virtually impossible), you will be able to see he beauty and truth in his works.
Sartre is one of the few in the world who could see this.
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