region	Western philosophy
era	20th-century philosophy
color	#
name	Jean-Paul Sartre
other names
birth date	21 June 1905
birth place	Paris, France
death date	April 15, 1980
death place	Paris, France
school tradition	Existentialism, Continental philosophy, Marxism
main interests	Metaphysics, Epistemology, Ethics, Literature, Politics, Phenomenology, Ontology
influences	St. Augustine of Hippo, Hegel, Schopenhauer, Marx, Mao, Dostoyevsky, Kierkegaard, Jean-Jacques Rousseau, Nietzsche, Husserl, Heidegger, Jaspers, De Beauvoir, Camus, Kojève, Flaubert, Céline, Merleau-Ponty, Dos Passos, Freud, Voltaire
influenced	De Beauvoir, Merleau-Ponty, Che Guevara, Frantz Fanon, R. D. Laing, Iris Murdoch, André Gorz, Alain Badiou, Fredric Jameson, Michael Jackson, Albert Camus, Kenzaburo Oe, Doris Lessing, William Burroughs, Roberto Mangabeira Unger, Michel Foucault, Nanavira Thera, Joss Whedon.
notable ideas	Existence precedes essence, Bad faith, Nothingness }}

Jean-Paul Charles Aymard Sartre (, ; 21 June 1905 – 15 April 1980) was a French existentialist philosopher, playwright, novelist, screenwriter, political activist, biographer, and literary critic. He was one of the leading figures in 20th century French philosophy, particularly Marxism, and was one of the key figures in literary and philosophical existentialism. His work continues to influence fields such as Marxist philosophy, sociology, critical theory and literary studies. Sartre was also noted for his long polyamorous relationship with the feminist author and social theorist Simone de Beauvoir. He was awarded the 1964 Nobel Prize in Literature but refused it.

Biography

Early life and thought

Jean-Paul Sartre was born in Paris as the only child of Jean-Baptiste Sartre, an officer of the French Navy, and Anne-Marie Schweitzer. His mother was of Alsatian origin and the first cousin of Nobel Prize laureate Albert Schweitzer. (Her father, Charles Schweitzer, was the older brother of Albert Schweitzer's father, Louis Théophile.) When Sartre was 15 months old, his father died of a fever. Anne-Marie moved back to her parents' house in Meudon, where Sartre was raised with help from her father, a professor of German, who taught Sartre mathematics and introduced him to classical literature at a very early age. At twelve his mother remarried and the family moved to La Rochelle, where he was frequently bullied.

As a teenager in the 1920s, Sartre became attracted to philosophy upon reading Henri Bergson's essay ''Time and Free Will: An Essay on the Immediate Data of Consciousness''. He studied and earned a doctorate in philosophy in Paris at the École Normale Supérieure, an institution of higher education that was the alma mater for several prominent French thinkers and intellectuals. It was at ENS that Sartre began his life-long, sometimes fractious, friendship with Raymond Aron. Sartre was influenced by many aspects of Western philosophy, absorbing ideas from Kant, Hegel, Kierkegaard, Husserl and Heidegger, among others.

From his first years in the ''École Normale,'' Sartre was one of its fiercest pranksters; In 1927, his antimilitarist satirical cartoon in the revue of the school, coauthored with Georges Canguilhem, forced the director Gustave Lanson to resign. In the same year, with his comrades Niza, Larroutis, Baillou and Herland, he organized a media prank following Charles Lindbergh's successful New York-Paris flight; Sartre & Co. called newspapers and informed them that Lindbergh was going to be awarded an honorary ''École'' degree. Many newspapers, including ''Le Petit Parisien,'' announced the event on 25 May. Thousands, including journalists and curious spectators, showed up, unaware that what they were witnessing was a stunt involving a Lindbergh look-alike. The public's resultant outcry forced Lanson to resign again. In 1939, in his famous short-story collection ''The Wall'', referring to a fake turd, he will say that in pranks "There is more destructive power than in all the works of Lenin."

In 1929 at the École Normale, he met Simone de Beauvoir, who studied at the Sorbonne and later went on to become a noted philosopher, writer, and feminist. The two became inseparable and lifelong companions, initiating a romantic relationship, though they were not monogamous. Sartre served as a conscript in the French Army from 1929 to 1931 and he later argued in 1959 that each French person was responsible for the collective crimes during the Algerian War of Independence.

Together, Sartre and de Beauvoir challenged the cultural and social assumptions and expectations of their upbringings, which they considered bourgeois, in both lifestyle and thought. The conflict between oppressive, spiritually destructive conformity (''mauvaise foi'', literally, "bad faith") and an ''"authentic" way of "being"'' became the dominant theme of Sartre's early work, a theme embodied in his principal philosophical work ''L'Être et le Néant'' (''Being and Nothingness'') (1943). Sartre's introduction to his philosophy is his work ''Existentialism is a Humanism'' (1946), originally presented as a lecture.

Sartre and World War II

In 1939 Sartre was drafted into the French army, where he served as a meteorologist. He was captured by German troops in 1940 in Padoux, and he spent nine months as a prisoner of war—in Nancy and finally in Stalag 12D, Trier, where he wrote his first theatrical piece, ''Barionà, fils du tonnerre'', a drama concerning Christmas. It was during this period of confinement that Sartre read Heidegger's ''Sein und Zeit'' (''Being and Time''), later to become a major influence on his own essay on phenomenological ontology. Because of poor health (he claimed that his poor eyesight and exotropia affected his balance) Sartre was released in April 1941. Given civilian status, he recovered his teaching position at ''Lycée Pasteur'' near Paris, settled at the Hotel Mistral near Montparnasse in Paris, and was given a new position at Lycée Condorcet, replacing a Jewish teacher who had been forbidden to teach by Vichy law.

After coming back to Paris in May 1941, he participated in the founding of the underground group Socialisme et Liberté with other writers Simone de Beauvoir, Merleau-Ponty, Jean-Toussaint Desanti and his wife Dominique Desanti, Jean Kanapa, and École Normale students. In August, Sartre and Beauvoir went to the French Riviera seeking the support of André Gide and André Malraux. However, both Gide and Malraux were undecided, and this may have been the cause of Sartre's disappointment and discouragement. ''Socialisme et liberté'' soon dissolved and Sartre decided to write, instead of being involved in active resistance. He then wrote ''Being and Nothingness'', ''The Flies'', and ''No Exit'', none of which was censored by the Germans, and also contributed to both legal and illegal literary magazines.

After August 1944 and the Liberation of Paris, he wrote ''Anti-Semite and Jew''. In the book he tries to explain the etiology of "hate" by analyzing antisemitic hate. Sartre was a very active contributor to ''Combat'', a newspaper created during the clandestine period by Albert Camus, a philosopher and author who held similar beliefs. Sartre and Beauvoir remained friends with Camus until 1951, after the publication of Camus' ''The Rebel''. Later, while Sartre was labeled by some authors as a resistant, the French philosopher and resistant Vladimir Jankelevitch criticized Sartre's lack of political commitment during the German occupation, and interpreted his further struggles for liberty as an attempt to redeem himself. According to Camus, Sartre was a writer who resisted, not a resistor who wrote.

After the war ended Sartre established ''Les Temps Modernes'' (''Modern Times''), a quarterly literary and political review, and started writing full-time as well as continuing his political activism. He would draw on his war experiences for his great trilogy of novels, ''Les Chemins de la Liberté'' (''The Roads to Freedom'') (1945–1949).

Politics

The first period of Sartre's career, defined in large part by ''Being and Nothingness'' (1943), gave way to a second period as a politically engaged activist and intellectual. His 1948 work ''Les Mains Sales'' (''Dirty Hands'') in particular explored the problem of being both an intellectual at the same time as becoming "engaged" politically. He embraced Marxism (but did not join the Communist Party) and took a prominent role in the struggle against French rule in Algeria. He became perhaps the most eminent supporter of the FLN in the Algerian War and was one of the signatories of the ''Manifeste des 121''. Furthermore, he had an Algerian mistress, Arlette Elkaïm, who became his adopted daughter in 1965. He opposed the Vietnam War and, along with Bertrand Russell and others, organized a tribunal intended to expose U.S. war crimes, which became known as the Russell Tribunal in 1967.

His major defining work after 1955, the ''Critique de la raison dialectique'' (''Critique of Dialectical Reason'') appeared in 1960 (a second volume appeared posthumously). In ''Critique'', Sartre set out to give Marxism a more vigorous intellectual defense than it had received up until then; he ended by concluding that Marx's notion of "class" as an objective entity was fallacious. Sartre's emphasis on the humanist values in the early works of Marx led to a dispute with a leading leftist intellectual in France in the 1960s, Louis Althusser, who claimed that the ideas of the young Marx were decisively superseded by the "scientific" system of the later Marx.

Sartre went to Cuba in the '60s to meet Fidel Castro and spoke with Ernesto "Che" Guevara. After Guevara's death, Sartre would declare him to be "not only an intellectual but also the most complete human being of our age" and the "era's most perfect man." Sartre would also compliment Che Guevara by professing that "he lived his words, spoke his own actions and his story and the story of the world ran parallel."

During a collective hunger strike in 1974, Sartre visited Red Army Faction leader Andreas Baader in Stammheim Prison and criticized the harsh conditions of imprisonment.

Towards the end of his life, Sartre explicitly embraced anarchism.

Late life and death

In 1964, Sartre renounced literature in a witty and sardonic account of the first ten years of his life, ''Les mots'' (''Words''). The book is an ironic counterblast to Marcel Proust, whose reputation had unexpectedly eclipsed that of André Gide (who had provided the model of ''littérature engagée'' for Sartre's generation). Literature, Sartre concluded, functioned ultimately as a bourgeois substitute for real commitment in the world. In October 1964, Sartre was awarded the Nobel Prize in Literature but he declined it. He was the first Nobel Laureate to voluntarily decline the prize, and he had previously refused the Légion d'honneur, in 1945. The prize was announced on 22 October 1964; on 14 October, Sartre had written a letter to the Nobel Institute, asking to be removed from the list of nominees, and that he would not accept the prize if awarded, but the letter went unread; on 23 October, ''Le Figaro'' published a statement by Sartre explaining his refusal. He said he did not wish to be "transformed" by such an award, and did not want to take sides in an East vs. West cultural struggle by accepting an award from a prominent Western cultural institution. After the prize award he tried to escape the media by hiding in the house of Simone's sister Hélène de Beauvoir in Goxwiller in Alsace.

Though his name was then a household word (as was "existentialism" during the tumultuous 1960s), Sartre remained a simple man with few possessions, actively committed to causes until the end of his life, such as the student revolution strikes in Paris during the summer of 1968 during which he was arrested for civil disobedience. President Charles de Gaulle intervened and pardoned him, commenting that "you don't arrest Voltaire." In 1975, when asked how he would like to be remembered, Sartre replied:

I would like [people] to remember ''Nausea'', [my plays] ''No Exit'' and ''The Devil and the Good Lord,'' and then my two philosophical works, more particularly the second one, ''Critique of Dialectical Reason''. Then my essay on Genet, ''Saint Genet''.... If these are remembered, that would be quite an achievement, and I don't ask for more. As a man, if a certain Jean-Paul Sartre is remembered, I would like people to remember the milieu or historical situation in which I lived,... how I lived in it, in terms of all the aspirations which I tried to gather up within myself.

Sartre's physical condition deteriorated, partially because of the merciless pace of work (and using drugs for this reason, ''i.e.'', amphetamine) he put himself through during the writing of the ''Critique'' and a massive analytical biography of Gustave Flaubert (''The Family Idiot''), both of which remained unfinished. Sartre became almost completely blind in 1973.

He died 15 April 1980 in Paris from edema of the lung.

Sartre lies buried in Cimetière de Montparnasse in Paris. His funeral was well attended, with estimates of the number of mourners along the two hour march ranging from 15,000 to over 50,000.

Thought

The basis of Sartre's existentialism can be found in ''The Transcendence of the Ego'' in which he says that the thing-in-itself is infinite and overflowing. Sartre refers to any direct consciousness of the thing-in-itself as a "pre-reflective consciousness." Any attempt to describe, understand, historicize etc. the thing-in-itself, Sartre calls "reflective consciousness." There is no way for the reflective consciousness to subsume the pre-reflective, and so reflection is fated to a form of anxiety, i.e. the human condition. The reflective consciousness in all its forms, (scientific, artistic or otherwise) can only limit the thing-in-itself by virtue of its attempt to understand or describe it. It follows, therefore, that any attempt at self-knowledge (self-consciousness—a reflective consciousness of an overflowing infinite) is a construct that fails no matter how often it is attempted. Consciousness is consciousness of itself insofar as it is consciousness of a transcendent object.

The same holds true about knowledge of the "Other". The "Other" (meaning simply beings or objects that are not the self) is a construct of reflective consciousness. A volitional entity must be careful to understand this more as a form of warning than as an ontological statement. However, there is an implication of solipsism here that Sartre considers fundamental to any coherent description of the human condition. Sartre overcomes this solipsism by a kind of ritual. Self consciousness needs "the Other" to prove (display) its own existence. It has a "masochistic desire" to be limited, i.e. limited by the reflective consciousness of another subject. This is expressed metaphorically in the famous line of dialogue from ''No Exit'', "Hell is other people."

Sartre stated that "In order to make myself recognized by the Other, I must risk my own life. To risk one's life, in fact, is to reveal oneself as not-bound to the objective form or to any determined existence—as not-bound to life", meaning the value of the Other's recognition of me depends on the value of my recognition of the Other. In this sense to the extent that the Other apprehends me as bound to a body and immersed in life, I am myself only an Other as Ego.

The main idea of Jean-Paul Sartre is that we are, as humans, "condemned to be free." This theory relies upon his belief that there is no creator, and is formed using the example of the paper knife. Sartre says that if one considered a paper knife, one would assume that the creator would have had a plan for it: an essence. Sartre said that human beings have no essence before their existence because there is no Creator. Thus: "existence precedes essence". This forms the basis for his assertion that since one cannot explain their own actions and behaviour by referencing any specific human nature, they are necessarily fully responsible for those actions. "We are left alone, without excuse".

Authenticity and Individuality

Sartre maintained that the concepts of authenticity and individuality have to be earned but not learned. We need to experience death consciousness so as to wake up ourselves as to what is really important; the authentic in our lives which is life experience, not knowledge.

''La Nausée'' and existentialism

As a junior lecturer at the Lycée du Havre in 1938, Sartre wrote the novel ''La Nausée'' (''Nausea'') which serves in some ways as a manifesto of existentialism and remains one of his most famous books. Taking a page from the German phenomenological movement, he believed that our ideas are the product of experiences of real-life situations, and that novels and plays can well describe such fundamental experiences, having equal value to discursive essays for the elaboration of philosophical theories such as existentialism. With such purpose, this novel concerns a dejected researcher (Roquentin) in a town similar to Le Havre who becomes starkly conscious of the fact that inanimate objects and situations remain absolutely indifferent to his existence. As such, they show themselves to be resistant to whatever significance human consciousness might perceive in them.

This indifference of "things in themselves" (closely linked with the later notion of "being-in-itself" in his ''Being and Nothingness'') has the effect of highlighting all the more the freedom Roquentin has to perceive and act in the world; everywhere he looks, he finds situations imbued with meanings which bear the stamp of his existence. Hence the "nausea" referred to in the title of the book; all that he encounters in his everyday life is suffused with a pervasive, even horrible, taste—specifically, his freedom. The book takes the term from Friedrich Nietzsche's ''Thus Spoke Zarathustra'', where it is used in the context of the often nauseating quality of existence. No matter how much Roquentin longs for something else or something different, he cannot get away from this harrowing evidence of his engagement with the world. The novel also acts as a terrifying realization of some of Kant's fundamental ideas; Sartre uses the idea of the autonomy of the will (that morality is derived from our ability to choose in reality; the ability to choose being derived from human freedom; embodied in the famous saying "Condemned to be free") as a way to show the world's indifference to the individual. The freedom that Kant exposed is here a strong burden, for the freedom to act towards objects is ultimately useless, and the practical application of Kant's ideas proves to be bitterly rejected.

Sartre and literature

Sartre's views were counterposed to those of Albert Camus in the popular imagination. In 1948, the Roman Catholic Church placed his complete works on the Index of prohibited books. Most of his plays are richly symbolic and serve as a means of conveying his philosophy. The best-known, ''Huis-clos'' (''No Exit''), contains the famous line "L'enfer, c'est les autres," usually translated as "Hell is other people."

Aside from the impact of ''Nausea'', Sartre's major contribution to literature was ''The Roads to Freedom'' trilogy which charts the progression of how World War II affected Sartre's ideas. In this way, ''Roads to Freedom'' presents a less theoretical and more practical approach to existentialism.

Sartre as a public intellectual

While the broad focus of Sartre's life revolved around the notion of human freedom, he began a sustained intellectual participation in more public matters in 1945. Prior to this—before the Second World War—he was content with the role of an apolitical liberal intellectual: "Now teaching at a lycée in Laon [...] Sartre made his headquarters the Dome café at the crossing of Montparnasse and Raspail boulevards. He attended plays, read novels, and dined [with] women. He wrote. And he was published" (Gerassi 1989: 134). Sartre and his lifelong companion, Simone de Beauvoir, existed, in her words, where "the world about us was a mere backdrop against which our private lives were played out" (de Beauvoir 1958: 339).

Sartre portrayed his own pre-war situation in the character Mathieu, chief protagonist in ''The Age of Reason'', which was completed during Sartre's first year as a soldier in the Second World War. By forging Mathieu as an absolute rationalist, analyzing every situation, and functioning entirely on reason, he removed any strands of authentic content from his character and as a result, Mathieu could "recognize no allegiance except to [him]self" (Sartre 1942: 13), though he realized that without "responsibility for my own existence, it would seem utterly absurd to go on existing" (Sartre 1942: 14). Mathieu's commitment was only to himself, never to the outside world. Mathieu was restrained from action each time because he had no reasons for acting. Sartre then, for these reasons, was not compelled to participate in the Spanish Civil War, and it took the invasion of his own country to motivate him into action and to provide a crystallization of these ideas. It was the war that gave him a purpose beyond himself, and the atrocities of the war can be seen as the turning point in his public stance.

The war opened Sartre's eyes to a political reality he had not yet understood until forced into continual engagement with it: "the world itself destroyed Sartre's illusions about isolated self-determining individuals and made clear his own personal stake in the events of the time" (Aronson 1980: 108). Returning to Paris in 1941 he formed the "Socialisme et Liberté" resistance group. In 1943, after the group disbanded, Sartre joined a writers' Resistance group, in which he remained an active participant until the end of the war. He continued to write ferociously, and it was due to this "crucial experience of war and captivity that Sartre began to try to build up a positive moral system and to express it through literature" (Thody 1964: 21).

The symbolic initiation of this new phase in Sartre’s work is packaged in the introduction he wrote for a new journal, ''Les Temps Modernes'', in October 1945. Here he aligned the journal, and thus himself, with the Left and called for writers to express their political commitment (Aronson 1980: 107). Yet, this alignment was indefinite, directed more to the concept of the Left than a specific party of the Left.

Sartre's philosophy lent itself to his being a public intellectual. He envisaged culture as a very fluid concept; neither pre-determined, nor definitely finished; instead, in true existential fashion, "culture was always conceived as a process of continual invention and re-invention". This marks Sartre, the intellectual, as a pragmatist, willing to move and shift stance along with events. He did not dogmatically follow a cause other than the belief in human freedom, preferring to retain a pacifist's objectivity. It is this over-arching theme of freedom that means his work "subverts the bases for distinctions among the disciplines" (Kirsner 2003: 13). Therefore, he was able to hold knowledge across a vast array of subjects: "the international world order, the political and economic organisation of contemporary society, especially France, the institutional and legal frameworks that regulate the lives of ordinary citizens, the educational system, the media networks that control and disseminate information. Sartre systematically refused to keep quiet about what he saw as inequalities and injustices in the world" (Scriven 1999: xii).

Sartre always sympathized with the left, and supported the French Communist Party (PCF) until the 1956 Soviet invasion of Hungary. Following the Liberation the PCF were infuriated by Sartre's philosophy, which appeared to lure young French men and women away from the ideology of communism and into Sartre’s own existentialism (Scriven 1999: 13). From 1956 onwards Sartre rejected the claims of the PCF to represent the French working classes, objecting to its authoritarian tendencies. In the late 1960s Sartre supported the radical left, then known as "Maoists," a movement that rejected the authority of established communist parties. However, despite aligning with the "Maoists," Sartre said after the May events: "If one rereads all my books, one will realize that I have not changed profoundly, and that I have always remained an anarchist." He would later explicitly allow himself to be called an anarchist.

In the aftermath of a war that had for the first time properly engaged Sartre in political matters, he set forth a body of work which "reflected on virtually every important theme of his early thought and began to explore alternative solutions to the problems posed there" (Aronson 1980: 121). The greatest difficulties that he and all public intellectuals of the time faced were the increasing technological aspects of the world that were outdating the printed word as a form of expression. In Sartre's opinion, the "traditional bourgeois literary forms remain innately superior", but there is "a recognition that the new technological 'mass media' forms must be embraced" if Sartre's ethical and political goals as an authentic, committed intellectual are to be achieved: the demystification of bourgeois political practices and the raising of the consciousness, both political and cultural, of the working class. (Scriven 1993: 8). The struggle for Sartre was against the monopolising moguls who were beginning to take over the media and destroy the role of the intellectual. His attempts to reach a public were mediated by these powers, and it was often these powers he had to campaign against. He was skilled enough, however, to circumvent some of these issues by his interactive approach to the various forms of media, advertising his radio interviews in a newspaper column for example, and vice versa. (Scriven 1993: 22).

The role of a public intellectual can lead to the individual placing himself in danger as he engages with disputed topics. In Sartre's case, this was witnessed in June 1961, when a plastic bomb exploded in the entrance of his apartment building. His public support of Algerian self-determination at the time had led Sartre to become a target of the campaign of terror that mounted as the colonists' position deteriorated. A similar occurrence took place the next year and he had begun to receive threatening letters from Oran. (Aronson 1980: 157).

Selected bibliography

; Plays, screenplays, novels, and short stories

''Nausea'' / ''La nausée'' (1938)

''The Wall'' / ''Le mur'' (1939)

''Bariona'' / ''Bariona, ou le fils du tonnerre'' (1940)

''The Flies'' / ''Les mouches'' (1943)

''No Exit'' / ''Huis clos'' (1944)

''Typhus'', wr. '44, pub. '07; adapted as ''The Proud and the Beautiful''

''The Age of Reason'' / ''L'âge de raison'' (1945)

''The Respectful Prostitute'' / ''La putain respectueuse'' (1946)

''The Victors'' / ''Morts san sépulture'' (1946)

''The Chips Are Down'' / ''Les jeux sont faits'' (1947)

''The Reprieve'' / ''Le sursis'' (1947)

''In the Mesh'' / ''L'engrénage'' (1948)

''Dirty Hands'' / ''Les mains sales'' (1948)

''Troubled Sleep'' / ''La mort dans l'âme'' (1949)

''The Devil and the Good Lord'' / ''Le diable et le bon dieu'' (1951)

''Kean'' (1953)

''Nekrassov'' (1955)

''The Condemned of Altona'' / ''Les séquestrés d'Altona'' (1959)

''The Trojan Women'' / ''Les Troyennes'' (1965)

''The Freud Scenario'' / ''Le scénario Freud'' (1984)

; Philosophic essays

''Imagination: A Psychological Critique'' / ''L'imagination'' (1936)

''The Transcendence of the Ego'' / ''La transcendence de l'égo'' (1937)

''Sketch for a Theory of the Emotions'' / ''Esquisse d'un théorie des émotions'' (1939)

''The Imaginary'' / ''L'imaginaire'' (1940)

''Being and Nothingness'' / ''L'étre et le néant'' (1943)

''Existentialism is a Humanism'' / ''L'existentialisme est un humanisme'' (1946)

''Search for a Method'' / ''Question de méthode'' (1957)

''Critique of Dialectical Reason'' / ''Critique de la raison dialectique'' (1960, 1985)

''Notebooks for an Ethics'' / ''Cahiers pour une morale'' (1983)

''Truth and Existence'' / ''Vérité et existence'' (1989)

; Critical essays

''Anti-Semite and Jew'' / ''Réflexions sur la question juive'' (1943)

''Baudelaire'' (1946)

''Situations I: Literary Critiques'' / ''Critiques litteraires'' (1947)

''Situations II: What Is Literature?'' / ''Qu'est-ce que la littérature ?'' (1947)

"Black Orpheus" / "Orphée noir" (1948)

''Situations III'' (1949)

''Saint Genet, Actor and Martyr'' / ''S.G., comédien et martyr'' (1952)

''The Henri Martin Affair'' / ''L'affair Henri Martin'' (1953)

''Situations IV: Portraits'' (1964)

''Situations V: Colonialism and Neocolonialism'' (1964)

''Situations VI: Problems of Marxism, Part 1'' (1966)

''Situations VII: Problems of Marxism, Part 2'' (1967)

''The Family Idiot'' / ''L'idiot de la famille'' (1971–2)

''Situations VIII: Autour de 1968'' (1972)

''Situations IX: Melanges'' (1972)

''Situations X: Life/Situations: Essays Written and Spoken'' / ''Politique et Autobiographie'' (1976)

; Autobiographic

''Sartre By Himself'' / ''Sartre par lui-mème'' (1959)

''The Words'' / ''Les mots'' (1964)

''Witness to My Life'' + ''Quiet Moments in a War'' / ''Lettres au Castor et à quelques autres'' (1983)

''War Diaries: Notebooks from a Phony War'' / ''Les carnets de la drole de guerre'' (1984)

See also

Situation (Sartre)

Existentialism

Wilfrid Desan

Bad faith

The Mighty Boosh and "The Nightmare of Milky Joe"

Sources

Aronson, Ronald (1980) ''Jean-Paul Sartre – Philosophy in the World''. London: NLB

Gerassi, John (1989) ''Jean-Paul Sartre: Hated Conscience of His Century. Volume 1: Protestant or Protester?'' Chicago: University of Chicago Press

Judaken, Jonathan (2006) "Jean-Paul Sartre and the Jewish Question: Anti-antisemitism and the Politics of the French Intellectual. Lincoln: University of Nebraska Press

Kirsner, Douglas (2003) ''The Schizoid World of Jean-Paul Sartre and R.D. Lang''. New York: Karnac

Scriven, Michael (1993) ''Sartre and The Media''. London: MacMillan Press Ltd

Scriven, Michael (1999) ''Jean-Paul Sartre: Politics and Culture in Postwar France''. London: MacMillan Press Ltd

Thody, Philip (1964) ''Jean-Paul Sartre''. London: Hamish Hamilton

References

Further reading

Annie Cohen-Solal, ''Sartre 1905–80'', 1985.

Simone de Beauvoir, ''Adieux: A Farewell to Sartre'', New York: Pantheon Books, 1984.

Thomas Flynn, ''Sartre and Marxist Existentialism: The Test Case of Collective Responsibility'', Chicago: University of Chicago Press, 1984.

John Gerassi, ''Jean-Paul Sartre: Hated Conscience of His Century'', Volume 1: Protestant or Protester?, University of Chicago Press, 1989. ISBN 0-226-28797-1.

R. D. Laing and D. G. Cooper, ''Reason and Violence: A Decade of Sartre's Philosophy, 1950–1960'', New York: Pantheon, 1971.

Suzanne Lilar, ''A propos de Sartre et de l'amour'', Paris: Grasset, 1967.

Axel Madsen, ''Hearts and Minds: The Common Journey of Simone de Beauvoir and Jean-Paul Sartre'', William Morrow & Co, 1977.

Heiner Wittmann, ''L'esthétique de Sartre. Artistes et intellectuels'', translated from the German by N. Weitemeier and J. Yacar, Éditions L'Harmattan (Collection L'ouverture philosophique), Paris 2001.

Elisabeth Roudinesco, ''Philosophy in Turbulent Times: Canguilhem, Sartre, Foucault, Althusser, Deleuze, Derrida'', Columbia University Press, New York, 2008.

Jean-Paul Sartre and Benny Levy, ''Hope Now: The 1980 Interviews'', translated by Adrian van den Hoven, Chicago: University of Chicago Press, 1996.

P.V. Spade, Class Lecture Notes on Jean-Paul Sartre's ''Being and Nothingness''. 1996.

Jonathan Webber ''The existentialism of Jean-Paul Sartre'', London: Routledge, 2009

H. Wittmann, ''Sartre und die Kunst. Die Porträtstudien von Tintoretto bis Flaubert'', Tübingen: Gunter Narr Verlag, 1996.

H. Wittmann, ''Sartre and Camus in Aesthetics. The Challenge of Freedom.''Ed. by Dirk Hoeges. Dialoghi/Dialogues. Literatur und Kultur Italiens und Frankreichs, vol. 13, Frankfurt/M: Peter Lang 2009 ISBN 978-3-631-58693-8

Wilfrid Desan, ''The Tragic Finale: An Essay on the philosophy of Jean-Paul Sartre'' (1954)

BBC (1999). "The Road to Freedom". ''Human, All Too Human''.

Pink Floyd and Philosophy "Careful with that Axiom Eugene" by George A. Reisch Chicago: Open Court Publishing Company, 2007.

External links

By Sartre

Full Ebooks in French on the website 'La philosophie'

Americans and Their Myths Sartre's essay in ''The Nation'' (18 October 1947 issue)

Sartre Texts on Philosophy Archive

Sartre Internet Archive on Marxists.org

French Audiobook (mp3), incipit of The Words (1964), read aloud in French by IncipitBlog.

On Sartre

UK Sartre Society

Groupe d'études sartriennes, Paris

Sartre’s Critique of Dialectical Reason essay by Andy Blunden

Jean-Paul Sartre (1905–1980): Existentialism Internet Encyclopedia of Philosophy

Jean-Paul Sartre (Stanford Encyclopedia of Philosophy)

Sartre.org Articles, archives, and forum

Texts on Sartre Sartre Rubric on the website of the Sorbonne Marx Seminar

"The Second Coming Of Sartre", John Lichfield, ''The Independent'', 17 June 2005

The World According to Sartre essay by Roger Kimball

Reclaiming Sartre A review of Ian Birchall, ''Sartre Against Stalinism''

Biography and quotes of Sartre

Living with Mother. Sartre and the problem of maternity, Benedict O'Donohoe, International Webjournal''Sens Public''.

L’image de la femme dans le théâtre de Jean-Paul Sartre – Jean-Paul Sartre:sexiste? by Stephanie Rupert

Pierre Michel, ''Jean-Paul Sartre et Octave Mirbeau''.

Listen to Radio 4's In Our Time programme on Sartre – RealAudio

Sartre: philosophy, literature, politics (articles), International Webjournal Sens Public

Google celebrated Jean-Paul Sartre’s 105th Birthday with special logotype

Buddhists, Existentialists and Situationists: Waking up in Waking Life

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name	Johann Paul Friedrich Richter
pseudonym	Jean Paul
birth date	March 21, 1763
birth place	Wunsiedel, Germany
death date	November 14, 1825
death place	Bayreuth, Germany
occupation	novelist
nationality	German
period	1783-1825
genre	humour
subject	education, politics
website	}}

Jean Paul (21 March 1763 – 14 November 1825), born Johann Paul Friedrich Richter, was a German Romantic writer, best known for his humorous novels and stories.

Life and work

Jean Paul was born at Wunsiedel, in the Fichtelgebirge mountains (Bavaria). His father was an organist at Wunsiedel. In 1765 his father became a pastor at Joditz near Hof, and in 1767 at Schwarzenbach, but he died on 25 April 1779, leaving the family in great poverty. After attending the ''Gymnasium'' at Hof, Jean Paul went in 1781 to the University of Leipzig. His original intention was to enter his father's profession, but theology did not interest him, and he soon devoted himself wholly to the study of literature. Unable to maintain himself at Leipzig he returned in 1784 to Hof, where he lived with his mother. From 1787 to 1789 he served as a tutor at Töpen, a village near Hof; and from 1790 to 1794 he taught the children of several families in a school he had founded in nearby Schwarzenbach.

Jean Paul began his career as a man of letters with ''Grönländische Prozesse'' ("Greenland Lawsuits", published anonymously in Berlin) and ''Auswahl aus des Teufels Papieren'' ("Selections from the Devil's Papers", signed J. P. F. Hasus), the former of which was issued in 1783-84, the latter in 1789. These works were not received with much favour, and in later life Richter himself had little sympathy for their satirical tone. A spiritual crisis he suffered on 15 November 1790, in which he had a vision of his own death, altered his outlook profoundly. His next book, ''Die unsichtbare Loge'' ("The Invisible Lodge"), a romance published in 1793 under the pen-name Jean Paul (in honour of Jean Jacques Rousseau), had all the qualities that were soon to make him famous, and its power was immediately recognized by some of the best critics of the day.

Encouraged by the reception of ''Die unsichtbare Loge'', Richter composed a number of books in rapid succession: ''Leben des vergnügten Schulmeisterleins Maria Wutz in Auenthal'' ("Life of the Cheerful Schoolmaster Maria Wutz", 1793), the best-selling ''Hesperus'' (1795), which made him famous, ''Biographische Belustigungen unter der Gehirnschale einer Riesin'' ("Biographical Recreations under the Brainpan of a Giantess", 1796), ''Leben des Quintus Fixlein'' ("Life of Quintus Fixlein", 1796), ''Der Jubelsenior'' ("The Parson in Jubilee", 1797), and ''Das Kampaner Tal'' ("The Valley of Campan", 1797). Also among these was the novel ''Blumen- Frucht- und Dornenstücke, oder Ehestand, Tod und Hochzeit des Armenadvokaten Siebenkäs'' ("Flower, Fruit and Thorn Pieces; or, the Married Life, Death and Wedding of Siebenkäs, Poor Man's Lawyer") in 1796-97. The book's slightly supernatural theme, involving a Doppelgänger and pseudocide, stirred some controversy over its interpretation of the Resurrection, but these criticisms served only to draw awareness to the author. This series of writings assured Richter a place in German literature, and during the rest of his life every work he produced was welcomed by a wide circle of admirers.

After his mother's death in 1797, Richter went to Leipzig, and in the following year to Weimar, where he started work on his most ambitious novel, ''Titan'', published between 1801-02. Richter became friends with such Weimar notables as Herder, by whom he was warmly appreciated, but despite their close proximity, Richter never become close to Goethe and Schiller, both of whom found his literary methods repugnant; but in Weimar, as elsewhere, his remarkable conversational powers and his genial manners made him a favorite in general society. The English writers Thomas Carlyle and Thomas de Quincy took an interest in Jean Paul's work.

In 1801 he married Caroline Meyer, whom he had met in Berlin the year before. They lived first at Meiningen, then at Coburg; and finally, in 1804, they settled at Bayreuth. Here Richter spent a quiet, simple and happy life, constantly occupied with his work as a writer. In 1808 he was fortunately delivered from anxiety about outward necessities by Prince Primate Karl Theodor von Dalberg, who gave him an annual pension of 1,000 florins which was later continued by the king of Bavaria.

Jean Paul's ''Titan'' was followed by ''Flegeljahre'' ("The Awkward Age", 1804-5). His later imaginative works were ''Dr Katzenbergers Badereise'' ("Dr Katzenberger's Trip to the Medicinal Springs", 1809), ''Des Feldpredigers Schmelzle Reise nach Flätz'' ("Army Chaplain Schmelzle's Voyage to Flätz", 1809), ''Leben Fibels'' ("Life of Fibel", 1812), and ''Der Komet, oder Nikolaus Marggraf'' ("The Comet, or, Nikolaus Markgraf", 1820–22). In ''Vorschule der Aesthetik'' ("Introduction to Aesthetics", 1804) he expounded his ideas on art; he discussed the principles of education in ''Levana, oder Erziehungslehre'' ("Levana, or, Pedagogy", 1807); and the opinions suggested by current events he set forth in ''Friedenspredigt'' ("Peace Sermon", 1808), ''Dämmerungen für Deutschland'' ("Twilights for Germany", 1809), ''Mars und Phöbus Thronwechsel im Jahre 1814'' ("Mars and Phoebus Exchange Thrones in the Year 1814", 1814), and ''Politische Fastenpredigten'' ("Political Lenten Sermons", 1817). In his last years he began ''Wahrheit aus Jean Pauls Leben'' ("The Truth from Jean Paul's Life"), to which additions from his papers and other sources were made after his death by C. Otto and E. Förster.

Also during this time he supported the younger writer E. T. A. Hoffmann, who long counted Richter among his influences. Richter wrote the preface to ''Fantasy Pieces'', a collection of Hoffmann's short stories published in 1814.

In September 1821 Jean Paul lost his only son, Max, a youth of the highest promise; and he never quite recovered from this shock. He lost his sight in 1824, and died of dropsy at Bayreuth, on 14 November 1825.

Characteristics of his work

Friedrich Schiller said of Jean Paul that he would have been worthy of admiration if he had made as good use of his riches as other men made of their poverty—the classic approach of "Weimar".

But in working out his conceptions, Jean Paul found it appropriate to express any powerful feeling by which he might happen to be moved. He made it his style to use seemingly out-of-the-way facts or psychological notions which occurred to him. Hence every one of his works is irregular in structure and his style lacks directness, though never grace. His imagination was one of extraordinary fertility, and he had a surprising power of suggesting great thoughts by means of the simplest incidents and relations.

The love of nature was one of Jean Paul's deepest pleasures; his expressions of religious feelings are also marked by a truly poetic spirit, for to him visible things were but the symbols of the invisible, and in the unseen realities alone he found elements which seemed to him to give significance and dignity to human life. His humour, the most distinctive of his qualities, cannot be dissociated from the other characteristics of his writings. It mingled with all his thoughts, and to some extent determined the form in which he embodied even his most serious reflections. That it is sometimes extravagant and grotesque cannot be disputed, but it is never harsh nor vulgar, and generally it springs naturally from the perception of the incongruity between ordinary facts and ideal laws.

Jean Paul's personality was deep and many-sided; with all his willfulness and eccentricity he was a man of a pure and sensitive spirit, with a passionate scorn for pretence and an ardent enthusiasm for truth and goodness.

The last scene of Jean Paul's ''Flegeljahre'' was the inspiration behind Robert Schumann's composition "Papillons" Op. 2.

19th century works on Jean Paul

Richter's ''Sämtliche Werke'' (''Complete Works'') appeared in 1826-28 in 60 volumes, to which were added 5 volumes of ''Literarischer Nachlass'' (literary bequest) in 1836-38; a second edition was published in 1840-42 (33 volumes); a third in 1860-62 (24 volumes). The last complete edition is that edited by R. Gottschall (60 parts, 1879). Editions of selected works appeared in 16 volumes (1865), in Kürschner's ''Deutsche Nationalliteratur'' (edited by P. Nerrlich, 6 vols, pp. 388–487), &c.; The chief collections of Richter's correspondence are:

''Jean Pauls Briefe an F. H. Jacobi'' (1828)

''Briefwechsel Jean Pauls mit seinem Freunde C. Otto'' (1829–33)

''Briefwechsel zwischen H. Voss und Jean Paul'' (1833)

''Briefe an eine Jugendfreundin'' (1858)

P. Nerrlich, ''Jean Pauls Briefwechsel mit seiner Frau und seinem Freunde Otto'' (1902).

See further:

The continuation of Richter's autobiography by C. Otto and E. Fürster (1826–33)

H. Dring, ''J. P. F. Richters Leben und Charakteristik'' (1830–32)

Richard Otto Spazier, ''JPF Richter: ein biographischer Commentar zu dessen Werken'' (5 vols, 1833)

E. Förster, ''Denkwürdigkeiten aus dem Leben von J. P. F. Richter'' (1863)

Paul Nerrlich, ''Jean Paul und seine Zeitgenossen'' (1876)

J. Firmery, ''Étude sur la vie et les œuvres de J. P. F. Richter'' (1886)

P. Nerrlich, ''Jean Paul, sein Leben und seine Werke'' (1889)

Ferdinand Josef Schneider, ''Jean Pauls Altersdichtung'' (1901); and ''Jean Pauls Jugend und erstes Auftreten in der Literatur'' (1906).

Thomas Carlyle's two essays on Richter.

Quotations

Joy is inexhaustible, unlike seriousness.

Music is the moonlight in the gloomy night of life.

Many young people get worked up about opinions that they will share in 20 years.

Too much trust is a foolishness, too much distrust a tragedy.

The German language is the organ among the languages. (''Die deutsche Sprache ist die Orgel unter den Sprachen.'')

A man never describes his own character so clearly as when he describes another.

We learn our virtues from our friends who love us; our faults from the enemy who hates us. We cannot easily discover our real character from a friend. He is a mirror, on which the warmth of our breath impedes the clearness of the reflection.

What a father says to his children is not heard by the world, but it will be heard by posterity.

Works

''Grönländische Prozesse'' 1783-1784

''Auswahl aus des Teufels Papieren'' 1789

''Leben des vergnügten Schulmeisterlein Maria Wutz'' 1790

''Die unsichtbare Loge'' 1793

''Hesperus (book)'' 1795

''Biographische Belustigungen'' 1796

''Leben des Quintus Fixlein'' 1796

''Siebenkäs'' 1796

''Der Jubelsenior'' 1797

''Das Kampaner Tal'' 1797

''Des Luftschiffers Giannozzo Seebuch'' 1801

''Titan'' 1800-03

''Flegeljahre'' (unfinished) 1804

''Vorschule der Aesthetik'' 1804

''Levana oder Erziehlehre'' 1807

''Dr. Katzenbergers Badereise'' 1809

''Des Feldpredigers Schmelzle Reise nach Flätz'' 1809

''Leben Fibels'' 1812

''Bemerkungen über uns närrische Menschen''

''Clavis Fichtiana'' (see also Johann Gottlieb Fichte)

''Das heimliche Klaglied der jetzigen Männer''

''Der Komet'' 1820-1822

''Der Maschinenmann''

''Die wunderbare Gesellschaft in der Neujahrsnacht''

''Freiheits-Büchlein''

English translations

Richter's more important works have been translated into English, for example:

''Quintus Fixlein'' and ''Schmelzles Reise'', by Carlyle

''Walt and Vult'' by Lee (1846)

''Titan'' by Brooks (1863)

''Flower, Fruit and Thorn Pieces'' by Ewing (1877)

''Levana'' by Wood (1887)

References

External links

Jean Paul's works at Projekt Gutenberg-DE (in German)

Famous Quotes by Jean Paul Richter

Category:1763 births Category:1825 deaths Category:People from the District of Wunsiedel Category:German novelists Category:German short story writers Category:People from the Principality of Bayreuth Category:Deaths from edema Category:German opinion journalists Category:Blind people

ca:Johann Paul Friedrich Richter cs:Jean Paul da:Jean Paul de:Jean Paul es:Jean Paul eo:Jean Paul fa:ژان پل fr:Jean Paul ko:장 파울 hr:Jean Paul it:Jean Paul ka:ჟან პაული la:Jean Paul hu:Jean Paul Richter mg:Jean Paul nl:Jean Paul ja:ジャン・パウル no:Jean Paul pl:Jean Paul pt:Jean Paul ro:Jean Paul ru:Жан Поль sl:Jean Paul sr:Жан Пол fi:Jean Paul sv:Jean Paul

Region	Western Philosophy
Era	20th-century philosophy
Color	#B0C4DE | image Simone De Beuvoir.jpg
Birth date	January 09, 1908
Birth place	Paris, France
Death date
Death place	Paris, France
Resting place	Montparnasse Cemetery, Paris
School tradition	ExistentialismFeminismWestern Marxism
Main interests	Politics, Feminism, Ethics, Phenomenology
Influences	Descartes, Wollstonecraft, Kant, Hegel, Husserl, Kierkegaard, Heidegger, Marx, Nietzsche, Sartre, Sade
Influenced	Butler, Camus, Sartre, Paglia, Friedan, Hoagland, Rich, Greer
Notable ideas	ethics of ambiguity, feminist ethics, existential feminism | }}

: ''"La Beauvoir" redirects here; also see: Beauvoir (disambiguation).'' Simone-Ernestine-Lucie-Marie Bertrand de Beauvoir, often shortened to Simone de Beauvoir (; January 9, 1908 – April 14, 1986), was a French existentialist philosopher, public intellectual, and social theorist. She wrote novels, essays, biographies, an autobiography in several volumes, and monographs on philosophy, politics, and social issues. She is now best known for her metaphysical novels, including ''She Came to Stay'' and ''The Mandarins'', and for her 1949 treatise ''The Second Sex'', a detailed analysis of women's oppression and a foundational tract of contemporary feminism. She is also noted for her lifelong polyamorous relationship with Jean-Paul Sartre.

Early years

Simone de Beauvoir was born in Paris, the eldest daughter of Georges Bertrand de Beauvoir, a legal secretary who once aspired to be an actor, and Françoise (born) Brasseur, a wealthy banker’s daughter and devout Catholic. Her younger sister, Hélène, was born two years later. The family struggled to maintain their bourgeois status after losing much of their fortune shortly after World War I, and Françoise insisted that the two daughters be sent to a prestigious convent school. Beauvoir herself was deeply religious as a child—at one point intending to become a nun—until a crisis of faith at age 14. She remained an atheist for the rest of her life.

Beauvoir was intellectually precocious from a young age, fueled by her father’s encouragement: he reportedly would boast, “Simone thinks like a man!” After passing baccalaureate exams in mathematics and philosophy in 1925, she studied mathematics at the Institut Catholique and literature/languages at the Institut Sainte-Marie. She then studied philosophy at the Sorbonne, writing her thesis on Leibniz for Léon Brunschvicg. She first worked with Maurice Merleau-Ponty and Claude Lévi-Strauss when all three completed their practice teaching requirements at the same secondary school. Although not officially enrolled, she sat in on courses at the École Normale Supérieure in preparation for the ''agrégation'' in philosophy, a highly competitive postgraduate examination which serves as a national ranking of students. It was while studying for the ''agrégation'' that she met ''École Normale'' students Jean-Paul Sartre, Paul Nizan, and René Maheu (who gave her the lasting nickname "Castor", or beaver). The jury for the ''agrégation'' narrowly awarded Sartre first place instead of Beauvoir, who placed second and, at age 21, was the youngest person ever to pass the exam.

Middle years

Sartre

Sartre was dazzlingly intelligent and was just under tall. During October 1929, the two became a couple and Sartre asked her to marry him. One day while they were sitting on a bench outside the Louvre, he said, "Let's sign a two-year lease". Near the end of her life, Beauvoir said, "Marriage was impossible. I had no dowry." So they became an imaginary married couple. Beauvoir chose to never marry and did not set up a joint household with Sartre. She never had children. This gave her time to earn an advanced academic degree, to join political causes and to travel, write, teach, and to have (male and female - the latter often shared) lovers.

School teaching

She started her teaching career at a secondary school in Marseilles in 1931 and moved to the ''Lycée Pierre Corneille'' in Rouen

Ephebophilia debate

A number of de Beauvoir's young female lovers were underage, and the nature of some of these relationships, some of which she instigated while working as a school teacher, has led to a biographical controversy and debate over whether de Beauvoir had inclinations towards ephebophilia. A former student, Bianca Lamblin, originally Bianca Bienenfeld, later wrote critically about her seduction by her teacher, Simone de Beauvoir, when she was a 17-year-old lycee student in her book, ''Mémoires d'une jeune fille rangée''. In 1941, de Beauvoir was suspended from her teaching job, due to an accusation that she had, in 1939, seduced her 17-year-old lycee pupil Nathalie Sorokine. De Beauvoir would, along with other French intellectuals, later petition for an abolition of all age of consent laws in France.

''She Came to Stay''

Beauvoir published new first novel ''She Came to Stay'' in 1943. It is a fictionalized chronicle of her and Sartre's sexual relationship with Olga Kosakiewicz and Wanda Kosakiewicz. Olga was one of her students in the Rouen secondary school where Beauvoir taught during the early 30s. She grew fond of Olga. Sartre tried to pursue Olga but she denied him; he began a relationship with her sister Wanda instead. Sartre supported Olga for years until she met and married her husband, Beauvoir's lover Jacques-Laurent Bost. At Sartre's death, he was still supporting Wanda. In the novel, set just before the outbreak of World War II, Beauvoir makes one character from the complex relationships of Olga and Wanda. The fictionalized versions of Beauvoir and Sartre have a ''ménage à trois'' with the young woman. The novel also delves into Beauvoir and Sartre's complex relationship and how it was affected by the ''ménage à trois''.

Beauvoir's metaphysical novel ''She Came to Stay'' was followed by many others, including ''The Blood of Others'' which explores the nature of individual responsibility.

Existentialist ethics

In 1944 Beauvoir wrote her first philosophical essay, ''Pyrrhus et Cinéas'', a discussion of a existentialist ethics.

Her second essay, ''The Ethics of Ambiguity'', (1947) is perhaps the most accessible entry into French existentialism. Its simplicity keeps it understandable, in contrast to the abstruse character of Sartre's ''Being and Nothingness''. In the essay Beauvoir clears up some inconsistencies that many, Sartre included, have found in major existentialist works such as ''Being and Nothingness''.

''Les Temps Modernes''

At the end of World War II, Beauvoir and Sartre edited ''Les Temps Modernes'', a political journal Sartre founded along with Maurice Merleau-Ponty and others. Beauvoir used ''Les Temps Modernes'' to promote her own work and explore her ideas on a small scale before fashioning essays and books. Beauvoir remained an editor until her death.

Sexuality, existentialist feminism, and ''The Second Sex''

Chapters of ''Le deuxième sexe'' (''The Second Sex'') were originally published in ''Les Temps modernes'', in June 1949. The second volume came a few months after the first in France. It was very quickly published in America as ''The Second Sex'', due to the quick translation by Howard Parshley, as prompted by Blanche Knopf, wife of publisher Alfred A. Knopf. Because Parshley had only a basic familiarity with the French language, and a minimal understanding of philosophy (he was a professor of biology at Smith College), much of Beauvoir's book was mistranslated or inappropriately cut, distorting her intended message. For years Knopf prevented the introduction of a more accurate retranslation of Beauvoir's work, declining all proposals despite the efforts of existentialist scholars. Only in 2009 was there a second translation, to mark the 60th anniversary of the original publication. Constance Borde and Sheila Malovany-Chevallier produced the first integral translation, reinstating a third of the original work.

Beauvoir anticipated the sexually charged feminism of Erica Jong and Germaine Greer.

In the chapter "Woman: Myth and Reality" of ''The Second Sex'', Beauvoir argued that men had made women the "Other" in society by putting a false aura of "mystery" around them. She argued that men used this as an excuse not to understand women or their problems and not to help them, and that this stereotyping was always done in societies by the group higher in the hierarchy to the group lower in the hierarchy. She wrote that this also happened on the basis of other categories of identity, such as race, class, and religion. But she said that it was nowhere more true than with sex in which men stereotyped women and used it as an excuse to organize society into a patriarchy.

''The Second Sex'', published in French, sets out a feminist existentialism which prescribes a moral revolution. As an existentialist, Beauvoir believed that ''existence precedes essence''; hence one is not born a woman, but becomes one. Her analysis focuses on the Hegelian concept of the Other. It is the (social) construction of Woman as the quintessential Other that Beauvoir identifies as fundamental to women's oppression. The capitalized 'O' in "other" indicates the wholly other.

Beauvoir argued that women have historically been considered deviant, abnormal. She said that even Mary Wollstonecraft considered men to be the ideal toward which women should aspire. Beauvoir said that this attitude limited women's success by maintaining the perception that they were a deviation from the normal, and were always outsiders attempting to emulate "normality". She believed that for feminism to move forward, this assumption must be set aside.

Beauvoir asserted that women are as capable of choice as men, and thus can choose to elevate themselves, moving beyond the 'immanence' to which they were previously resigned and reaching 'transcendence', a position in which one takes responsibility for oneself and the world, where one chooses one's freedom.

A critical essay, "Le Malentendu du Deuxième Sexe", was written by Suzanne Lilar in 1969.

A new translation of ''The Second Sex'' for the first time gives access to the entire text in English, as Irene Gammel writes in a and Mail'' review: "The single most important advantage of this new translation is its completeness, combined with the translators' courage to transpose Beauvoir's existential language, thereby giving readers a sense of Beauvoir's channelling of Hegel, Marx and others."

The Mandarins

Published in 1954 ''The Mandarins'' is set just after the end of World War II and won her France's highest literary prize, the ''Prix Goncourt''. The book follows the personal lives of philosophers and friends among Sartre and Beauvoir's intimate circle including her relationship with American writer Nelson Algren, to whom the book was dedicated. Algren was outraged by the frank way Beauvoir described their sexual experiences in both ''The Mandarins'' and her autobiographies. He vented his outrage when reviewing American translations of her work. Much material bearing on this episode in Beauvoir's life, including her love letters to Algren, entered the public domain only after her death.

Later years

Beauvoir wrote popular travel diaries about her travels in the United States and China, and published essays and fiction rigorously, especially throughout the 1950s and 1960s. She published several volumes of short stories, including ''The Woman Destroyed'', which, like some of her other later work, deals with aging.

In 1980 she published ''When Things of the Spirit Come First'', a set of short stories centered around and based upon women important to her earlier years. The stories were written long before the novel ''She Came to Stay'', but Beauvoir did not think they were worthy of publication until about forty years later.

Sartre and Merleau-Ponty had a longstanding feud, which led Merleau-Ponty to leave ''Les Temps Modernes''. Beauvoir sided with Sartre and ceased to associate with Merleau-Ponty. In Beauvoir's later years, she hosted the journal's editorial meetings in her flat and contributed more than Sartre, whom she often had to force to offer his opinions.

Beauvoir also notably wrote a four-volume autobiography, consisting of: ''Memoirs of a Dutiful Daughter''; ''The Prime of Life''; ''Force of Circumstance'' (sometimes published in two volumes in English translation: ''After the War'' and ''Hard Times''); and ''All Said and Done''.

In the 1970s Beauvoir became active in France's women's liberation movement. She signed the Manifesto of the 343 in 1971, a list of famous women who claimed to have had an abortion, then illegal in France. Some argue most of the women had not had abortions, including Beauvoir, but given the secrecy surrounding the issue, this cannot be known. Signatories were diverse as Catherine Deneuve, Delphine Seyrig, and Beauvoir's sister Poupette. In 1974, abortion was legalized in France.

Her 1970 long essay ''La Vieillesse'' (''The Coming of Age'') is a rare instance of an intellectual meditation on the decline and solitude all humans experience if they do not die before about age 60. In 1981 she wrote ''La Cérémonie Des Adieux'' (''A Farewell to Sartre''), a painful account of Sartre's last years. In the opening of ''Adieux'', Beauvoir notes that it is the only major published work of hers which Sartre did not read before its publication. She and Sartre always read one another's work.

After Sartre died, Beauvoir published his letters to her with edits to spare the feelings of people in their circle who were still living. After Beauvoir's death, Sartre's adopted daughter and literary heir Arlette Elkaïm would not let many of Sartre's letters be published in unedited form. Most of Sartre's letters available today have Beauvoir's edits, which include a few omissions but mostly the use of pseudonyms. Beauvoir's adopted daughter and literary heir Sylvie Le Bon, unlike Elkaïm, published Beauvoir's unedited letters to both Sartre and Algren.

Death, honors and legacy

Beauvoir died of pneumonia in Paris, aged 78. She is buried next to Sartre at the Cimetière du Montparnasse in Paris.

Since her death, her reputation has grown. Especially in academia, she is considered the mother of post-1968 feminism. There has also been a growing awareness of her as a major French thinker and existentialist philosopher.

Contemporary discussion analyzes the influences of Beauvoir and Sartre on one another. She is seen as having influenced Sartre's masterpiece, ''Being and Nothingness'', while also having written much on philosophy that is independent of Sartrean existentialism. Some scholars have explored the influences of her earlier philosophical essays and treatises upon Sartre's later thought. She is studied by many respected academics both within and outside philosophy circles, including Margaret A. Simons and Sally Scholtz. Beauvoir's life has also inspired numerous biographies.

In 2006, the city of Paris commissioned architect Dietmar Feichtinger to design a sophisticated footbridge across the Seine River. The bridge was named the Passerelle Simone-de-Beauvoir in her honor. It leads to the new Bibliothèque nationale de France.

Bibliography

''She Came to Stay'', (1943)

''Pyrrhus et Cinéas'', (1944)

''The Blood of Others'', (1945)

''Who Shall Die?'', (1945)

''All Men are Mortal'', (1946)

''The Ethics of Ambiguity'', (1947)

''The Second Sex'', (1949)

''America Day by Day'', (1954)

''The Mandarins'', (1954)

''Must We Burn Sade?'', (1955)

''The Long March'', (1957)

''Memoirs of a Dutiful Daughter'', (1958)

''The Prime of Life'', (1960)

''Force of Circumstance'', (1963)

''A Very Easy Death'', (1964)

''Les Belles Images'', (1966)

''The Woman Destroyed'', (1967)

''The Coming of Age'', (1970)

''All Said and Done'', (1972)

''When Things of the Spirit Come First'', (1979)

''Adieux: A Farewell to Sartre'', (1981)

''Letters to Sartre'', (1990)

''A Transatlantic Love Affair: Letters to Nelson Algren'', (1998)

Translations

Patrick O'Brian was Beauvoir's principal English translator, until he attained commercial success as a novelist.

''Philosophical Writings'' (Urbana : University of Illinois Press, 2004, edited by Margaret A. Simons et al.) contains a selection of essays by Beauvoir translated for the first time into English. Among those are: ''Pyrrhus and Cineas'', discussing the futility or utility of action, two previously unpublished chapters from her novel ''She Came to Stay'' and an introduction to ''Ethics of Ambiguity''.

References

Sources

Appignanesi, Lisa, 2005, ''Simone de Beauvoir'', London: Haus, ISBN 1-904950-09-4

Bair, Deirdre, 1990. ''Simone de Beauvoir: A Biography.'' New York: Summit Books, ISBN 0-671-60681-6

Rowley, Hazel, 2005. ''Tête-a-Tête: Simone de Beauvoir and Jean-Paul Sartre.'' New York: HarperCollins.

Suzanne Lilar, 1969. ''Le Malentendu du Deuxième Sexe'' (with collaboration of Prof. Dreyfus). Paris, University Presses of France (''Presses Universitaires de France'').

Fraser, M., 1999. ''Identity Without Selfhood: Simone de Beauvoir and Bisexuality'', Cambridge and New York: Cambridge University Press.

Axel Madsen, ''Hearts and Minds: The Common Journey of Simone de Beauvoir and Jean-Paul Sartre'', William Morrow & Co, 1977.

Hélène Rouch, 2001–2002, Trois conceptions du sexe: Simone de Beauvoir entre Adrienne Sahuqué et Suzanne Lilar, ''Simone de Beauvoir Studies'', n° 18, pp. 49–60.

Simone de Beauvoir, Marguerite Yourcenar, Nathalie Sarraute, 2002. Conférence Élisabeth Badinter, Jacques Lassalle & Lucette Finas, ISBN

2717722203.

Bibliographic sources

Beauvoir, Simone de. Woman: Myth & Reality,

* in Jacobus, Lee A (ed.) A World of Ideas. Bedford/St. Martins, Boston 2006. 780-795

* in Prince, Althea, and Susan Silva Wayne. Feminisms and Womanisms: A Women's Studies Reader. Women's Press, Toronto 2004 p. 59-65.

External links

Website de Claudine Monteil, writer and women’s rights specialist who built a long friendship with Simone de Beauvoir.

Guardian Books "Author Page", with profile and links to further articles.

An article by Finnish local library of Kuusankoski.

Victoria Brittain et al discuss Simone de Beauvoir's lasting influence, ICA 1989

English Translation online- ''The Ethics of Ambiguity.''

Category:1908 births Category:1986 deaths Category:20th-century French philosophers Category:20th-century philosophers Category:Bisexual writers Category:Continental philosophers Category:Deaths from pneumonia Category:Existentialists Category:Feminist studies scholars Category:Feminist writers Category:French anti-war activists Category:French communists Category:French feminists Category:French atheists Category:French Marxists Category:French novelists Category:French philosophers Category:French pro-choice activists Category:French women writers Category:Infectious disease deaths in France Category:Légion d'honneur refusals Category:LGBT feminists Category:LGBT writers from France Category:Writers from Paris Category:Philosophy of sexuality Category:Polyamory Category:Prix Goncourt winners Category:University of Paris alumni Category:Women philosophers Category:Philosophers of education Category:Burials at Montparnasse Cemetery Category:Austrian State Prize for European Literature winners

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name	Monty Python
medium	Television, film, theatre, audio recordings, books
nationality	British
active	1969–1983
genre	Satire, surreal humour, dark comedy
influences	The Goons, Spike Milligan, Peter Cook
influenced	Douglas Adams, Eddie Izzard, George Carlin, Vic and Bob, Matt Stone, Trey Parker, Matt Groening
notable work	''Monty Python's Flying Circus'' (1969–1974)''And Now for Something Completely Different'' (1971)''Monty Python and the Holy Grail'' (1974)''Monty Python's Life of Brian'' (1979)''Monty Python Live at the Hollywood Bowl'' (1982)''Monty Python's The Meaning of Life'' (1983)
current members	Graham Chapman John Cleese Terry Gilliam Eric Idle Terry Jones Michael Palin
website	PythOnline
footnotes	}}

Monty Python (sometimes known as The Pythons) was a British surreal comedy group who created ''Monty Python's Flying Circus'', a British television comedy sketch show that first aired on the BBC on 5 October 1969. Forty-five episodes were made over four series. The Python phenomenon developed from the television series into something larger in scope and impact, spawning touring stage shows, films, numerous albums, several books and a stage musical as well as launching the members to individual stardom. The group's influence on comedy has been compared to The Beatles's influence on music.

The television series, broadcast by the BBC from 1969 to 1974, was conceived, written and performed by members Graham Chapman, John Cleese, Terry Gilliam, Eric Idle, Terry Jones, and Michael Palin. Loosely structured as a sketch show, but with an innovative stream-of-consciousness approach (aided by Gilliam's animation), it pushed the boundaries of what was acceptable in style and content. A self-contained comedy team responsible for both writing and performing their work, the Pythons' creative control allowed them to experiment with form and content, discarding rules of television comedy. Their influence on British comedy has been apparent for years, while in North America it has coloured the work of cult performers from the early editions of ''Saturday Night Live'' through to more recent absurdist trends in television comedy. "Pythonesque" has entered the English lexicon as a result.

In a 2005 UK poll to find ''The Comedian's Comedian'', three of the six Pythons members were voted by fellow comedians and comedy insiders to be among the top 50 greatest comedians ever: Cleese at #2, Idle at #21, and Palin at #30.

Before ''Flying Circus''

Palin and Jones met at Oxford University, where they performed together with the Oxford Revue. Cleese and Chapman met at Cambridge. Idle was also at Cambridge, but started a year after Cleese and Chapman. Cleese met Gilliam in New York while on tour with the Cambridge University Footlights revue ''Cambridge Circus'' (originally entitled ''A Clump of Plinths''). Chapman, Cleese and Idle were members of the Footlights, which at that time also included the future ''Goodies'' (Tim Brooke-Taylor, Bill Oddie and Graeme Garden), and Jonathan Lynn (co-writer of ''Yes Minister'' and ''Yes, Prime Minister''). During Idle's presidency of the Club, feminist writer Germaine Greer and broadcaster Clive James were members. Recordings of Footlights revues (called "Smokers") at Pembroke College include sketches and performances by Idle and Cleese. They are kept in the archives of the Pembroke Players, along with tapes of Idle's performances in some of the college drama society's theatrical productions.

Python members appeared in and/or wrote the following shows before ''Monty Python's Flying Circus''. ''The Frost Report'' is credited as first uniting the British Pythons and providing an environment in which they could develop their particular styles:

''I'm Sorry, I'll Read That Again'' (radio) (1964–1973) [Cleese: cast member & writer] – [Idle and Chapman: writers]

''The Frost Report'' (1966–1967) [Cleese: cast member and writer] – [Idle: writer of Frost's monologues] – [Chapman, Palin and Jones: writers]

''At Last the 1948 Show'' (1967) [Chapman and Cleese: writers and cast members] – [Idle: writer]

''Twice a Fortnight'' (1967) [Palin and Jones: cast members and writers]

''Do Not Adjust Your Set'' (1967–1969) [Idle, Jones, and Palin: cast members & writers] – [Gilliam: animation] — Bonzo Dog Band: musical interludes]

''We Have Ways of Making You Laugh'' (1968) [Idle: cast member & writer] – [Gilliam: animation]

''How to Irritate People'' (1968) [Cleese and Chapman: cast members & writers] – [Palin: cast member]

''The Complete and Utter History of Britain'' (1969) [Palin and Jones: cast members & writers]

''Doctor in the House'' (1969) [Cleese & Chapman: writers]

Several featured other important British comedy writers or performers of the future, including Marty Feldman, Jonathan Lynn, David Jason and David Frost, as well as members of other future comedy teams, Ronnie Corbett and Ronnie Barker (the Two Ronnies), and Tim Brooke-Taylor, Graeme Garden and Bill Oddie (the Goodies).

Following the success of ''Do Not Adjust Your Set'', originally intended to be a children's programme, with adults, ITV offered Palin, Jones, Idle and Gilliam their own series together. At the same time Cleese and Chapman were offered a show by the BBC, which had been impressed by their work on ''The Frost Report'' and ''At Last The 1948 Show''. Cleese was reluctant to do a two-man show for various reasons, including Chapman's supposedly difficult personality. Cleese had fond memories of working with Palin and invited him to join the team. With the ITV series still in pre-production, Palin agreed and suggested the involvement of his writing partner Jones and colleague Idle—who in turn suggested that Gilliam could provide animations for the projected series. Much has been made of the fact that the Monty Python troupe is the result of Cleese's desire to work with Palin and the chance circumstances that brought the other four members into the fold.

''Monty Python's Flying Circus''

Development of the series

The Pythons had a definite idea about what they wanted to do with the series. They were admirers of the work of Peter Cook, Alan Bennett, Jonathan Miller and Dudley Moore on ''Beyond the Fringe'', and had worked on ''Frost'', which was similar in style. They enjoyed Cook and Moore's sketch show ''Not Only... But Also''. One problem the Pythons perceived with these programmes was that though the body of the sketch would be strong, the writers would often struggle to then find a punchline funny enough to end on, and this would detract from the overall sketch quality. They decided that they would simply not bother to "cap" their sketches in the traditional manner, and early episodes of the Flying Circus series make great play of this abandonment of the punchline (one scene has Cleese turn to Idle, as the sketch descends into chaos, and remark that "This is the silliest sketch I've ever been in"—they all resolve not to carry on and simply walk off the set). However, as they began assembling material for the show, the Pythons watched one of their collective heroes, Spike Milligan, recording his groundbreaking series ''Q5'' (1969). Not only was the programme more irreverent and anarchic than any previous television comedy, Milligan would often "give up" on sketches halfway through and wander off set (often muttering "Did I write this?"). It was clear that their new series would now seem less original, and Jones in particular became determined the Pythons should innovate.

After much debate, Jones remembered an animation Gilliam had created for ''Do Not Adjust Your Set'' called ''Beware of the Elephants'', which had intrigued him with its stream-of-consciousness style. Jones felt it would be a good concept to apply to the series: allowing sketches to blend into one another. Palin had been equally fascinated by another of Gilliam's efforts, entitled ''Christmas Cards'', and agreed that it represented "a way of doing things differently". Since Cleese, Chapman and Idle were less concerned with the overall flow of the programme, it was Jones, Palin and Gilliam who became largely responsible for the presentation style of the ''Flying Circus'' series, in which disparate sketches are linked to give each episode the appearance of a single stream-of-consciousness (often using a Gilliam animation to move from the closing image of one sketch to the opening scene of another).

Writing started at 9 am and finished at 5 pm. Typically, Cleese and Chapman worked as one pair isolated from the others, as did Jones and Palin, while Idle wrote alone. After a few days, they would join together with Gilliam, critique their scripts, and exchange ideas. Their approach to writing was democratic. If the majority found an idea humorous, it was included in the show. The casting of roles for the sketches was a similarly unselfish process, since each member viewed himself primarily as a 'writer', rather than an actor desperate for screen time. When the themes for sketches were chosen, Gilliam had carte blanche to decide how to bridge them with animations, using a camera, scissors, and airbrush.

While the show was a collaborative process, different factions within Python were responsible for elements of the team's humour. In general, the work of the Oxford-educated members was more visual, and more fanciful conceptually (e.g., the arrival of the Spanish Inquisition in a suburban front room), while the Cambridge graduates' sketches tended to be more verbal and more aggressive (for example, Cleese and Chapman's many "confrontation" sketches, where one character intimidates or hurls abuse, or Idle's characters with bizarre verbal quirks, such as The Man Who Speaks In Anagrams). Cleese confirmed that "most of the sketches with heavy abuse were Graham's and mine, anything that started with a slow pan across countryside and impressive music was Mike and Terry's, and anything that got utterly involved with words and disappeared up any personal orifice was Eric's". Gilliam's animations, meanwhile, ranged from the whimsical to the savage (the cartoon format allowing him to create some astonishingly violent scenes without fear of censorship).

Several names for the show were considered before ''Monty Python's Flying Circus'' was settled upon. Some were ''Owl Stretching Time'', ''Toad Elevating Moment'', ''A Bucket, a Horse and a Spoon'', ''Vaseline Review'' and ''Bun, Wackett, Buzzard, Stubble and Boot''. ''Flying Circus'' stuck when the BBC explained it had printed that name in its schedules and was not prepared to amend it. Many variations on the name in front of this title then came and went (popular legend holds that the BBC considered ''Monty Python's Flying Circus'' to be a ridiculous name, at which point the group threatened to change their name every week until the BBC relented). "Gwen Dibley's Flying Circus" was named after a woman Palin had read about in the newspaper, thinking it would be amusing if she were to discover she had her own TV show. "Baron Von Took's Flying Circus" was considered as an affectionate tribute to Barry Took, the man who had brought them together. ''Arthur Megapode's Flying Circus'' was suggested, then discarded.

There are differing, somewhat confusing accounts of the origins of the Python name although the members agree that its only "significance" was that they thought it sounded funny. In the 1998 documentary ''Live At Aspen'' during the US Comedy Arts Festival, where the troupe was awarded the AFI Star Award by the American Film Institute, the group implied that "Monty" was selected (Eric Idle's idea) as a gently-mocking tribute to Field Marshal Lord Montgomery, a legendary British general of World War II; requiring a "slippery-sounding" surname, they settled on "Python". On other occasions Idle has claimed that the name "Monty" was that of a popular and rotund fellow who drank in his local pub; people would often walk in and ask the barman, "Has Monty been in yet?", forcing the name to become stuck in his mind. The name Monty Python was later described by the BBC as being "envisaged by the team as the perfect name for a sleazy entertainment agent".

Style of the show

''Flying Circus'' popularised innovative formal techniques, such as the cold open, in which an episode began without the traditional opening titles or announcements. An example of this is the "It's" man: Palin, outfitted in Robinson Crusoe garb, making a tortuous journey across various terrains, before finally approaching the camera to state, "It's...", only to be then cut off by the title sequence and theme music. On several occasions the cold open lasted until mid show, after which the regular opening titles ran. Occasionally the Pythons tricked viewers by rolling the closing credits halfway through the show, usually continuing the joke by fading to the familiar globe logo used for BBC continuity, over which Cleese would parody the clipped tones of a BBC announcer. On one occasion the credits ran directly after the opening titles. They also experimented with ending segments by cutting abruptly to another scene or animation, walking offstage, addressing the camera (breaking the fourth wall), or introducing a totally unrelated event or character. A classic example of this approach was the use of Chapman's "Colonel" character, who walked into several sketches and ordered them to be stopped because things were becoming "far too silly." Another favourite way of ending sketches was to drop a cartoonish "16-ton weight" prop on one of the characters when the sketch seemed to be losing momentum, or a knight in full armour (played by Terry Gilliam) would wander on-set and hit characters over the head with a rubber chicken, before cutting to the next scene. Yet another way of changing scenes was when John Cleese, usually outfitted in a dinner suit, would come in as a radio commentator and make the formal and determined announcement, "And now for something completely different."

The Python theme music is ''The Liberty Bell'', a march by John Philip Sousa, which was chosen, among other reasons, because the recording was in the public domain.

The use of Gilliam's surreal, collage stop motion animations was another innovative intertextual element of the Python style. Many of the images Gilliam used were lifted from famous works of art, and from Victorian illustrations and engravings. The giant foot which crushes the show's title at the end of the opening credits is in fact the foot of Cupid, cut from a reproduction of the Renaissance masterpiece ''Venus, Cupid, Folly, and Time'' by Bronzino. This foot, and Gilliam's style in general, are visual trademarks of the series.

The Pythons used the British tradition of cross-dressing comedy by donning frocks and makeup and playing female roles themselves while speaking in falsetto. Generally speaking, female roles were played by a woman (usually Carol Cleveland) when the scene specifically required that the character be sexually attractive (although sometimes they used Idle for this). In some episodes and later in ''Monty Python's Life of Brian'' they took the idea one step further by playing women who impersonated men (in the stoning scene).

Many sketches are well-known and widely quoted. "Dead Parrot", "The Lumberjack Song", "Spam", "Nudge Nudge", "The Spanish Inquisition", "Upper Class Twit of the Year", "Cheese Shop" and "The Ministry of Silly Walks" are just a few examples.

End of ''Flying Circus''

Having considered the possibility at the end of the second series, Cleese left the ''Flying Circus'' at the end of the third. He later explained that he felt he no longer had anything fresh to offer the show, and claimed that only two Cleese-and-Chapman-penned sketches in the third series ("Dennis Moore" and the "Cheese Shop") were truly original, and that the others were bits and pieces from previous work cobbled together in slightly different contexts. He was also finding Chapman, who was at that point in the full throes of alcoholism, difficult to work with. According to an interview with Idle, "It was on an Air Canada flight on the way to Toronto, when John (Cleese) turned to all of us and said 'I want out.' Why? I don't know. He gets bored more easily than the rest of us. He's a difficult man, not easy to be friendly with. He's so funny because he never wanted to be liked. That gives him a certain fascinating, arrogant freedom."

The rest of the group carried on for one more "half" series before calling a halt to the programme in 1974. The name ''Monty Python's Flying Circus'' appears in the opening animation for series four, but in the end credits the show is listed as simply "Monty Python". Despite his official departure from the group, Cleese supposedly made a (non-speaking) cameo appearance in the fourth series, but never appeared in the credits as a performer. Several episodes credit him as a co-writer since some sketches were recycled from scenes cut from the ''Holy Grail'' script. While the first three series contained 13 episodes each, the fourth ended after six.

Time-Life Films had the right to distribute all BBC-TV programs in America, however they had decided that British comedy simply would not work in the U.S.A. Therefore, it was not worth the investment to convert the Python shows from the European PAL standard to the American NTSC standard, which meant PBS stations could not afford the programmes. Finally, in 1974, Greg Garrison, TV producer for Dean Martin, used a couple of Python sketches ("Bicycle Repairman" and "The Dull Life of a Stockbroker") on the NBC series ''ComedyWorld'', a summer replacement series for ''The Dean Martin Show''. Payment for use of these segments was enough to pay for the conversion of the entire Python library to NTSC standard. At last, they could be sold to non-commercial TV stations, where officially they began airing in October 1974—exactly 5 years after their BBC debut. One PBS station had a program director (Ron Devillier) so eager that he 'jumped the gun' and started broadcasting the 'Flying Circus' episodes in that summer on the unlikely KERA in Dallas. The ratings shot through the roof—and was an encouraging sign to the other 100 stations that had signed up to air the shows. There was also cross-promotion from FM radio stations across the country, whose airing of tracks from the Python LPs had already introduced American audiences to this bizarre brand of comedy.

With the popularity of Python throughout the rest of the 1970s and through most of the 1980s, PBS stations looked at other British comedies, leading to UK shows such as ''Are You Being Served?'' gaining a US audience, and leading, over time, to many PBS stations having a "British Comedy Night" which airs many popular UK comedies.

Life after the ''Flying Circus''

Filmography

''And Now for Something Completely Different'' (1971)

The Pythons' first feature film (directed by Ian MacNaughton, reprising his role from the television series). It was composed of sketches from the first two seasons of the ''Flying Circus'', reshot on a low budget (and often slightly edited) for cinema release. Material selected for the film includes: "Dead Parrot", "The Lumberjack Song", "Upper Class Twit of the Year", "Hell's Grannies", "Self-Defence Class", "How Not To Be Seen" and "Nudge Nudge". Financed by Playboy's UK executive Victor Lownes, it was intended as a way of breaking Monty Python into America, and although it was ultimately unsuccessful in this, the film did good business in the UK (this still being in the era before home video would make it much more accessible to view the material again). The group did not consider the film a success.

''Monty Python and the Holy Grail'' (1974)

In 1974, between production on the third and fourth seasons, the group decided to embark on their first "proper" feature film, containing entirely new material. ''Monty Python and the Holy Grail'' was based on Arthurian Legend and was directed by Jones and Gilliam. Again, the latter also contributed linking animations (and put together the opening credits). Along with the rest of the Pythons, Jones and Gilliam performed several roles in the film, but it was Chapman who took the lead as King Arthur. Cleese returned to the group for the film, feeling that the group were once again breaking new ground. ''Holy Grail'' was filmed on location, in picturesque rural areas of Scotland, with a budget of only £229,000; the money was raised in part with investments from rock groups such as Pink Floyd, Jethro Tull and Led Zeppelin—and UK music industry entrepreneur Tony Stratton-Smith (founder and owner of the Charisma Records label, for which the Pythons recorded their comedy albums).

The backers of the film wanted to cut the famous Black Knight scene (in which the Black Knight loses his limbs in a duel) but it was eventually kept in the movie.

''Monty Python's Life of Brian'' (1979)

Following the success of ''Holy Grail'', reporters asked for the title of the next Python film, despite the fact that the team had not even begun to consider a third one. Eventually, Idle flippantly replied "Jesus Christ – Lust for Glory", which became the group's stock answer once they realised that it shut reporters up. However, they soon began to seriously consider a film lampooning the New Testament era in the same way ''Holy Grail'' had lampooned Arthurian legend. Despite them all sharing a distrust of organised religion, they agreed not to mock Jesus nor his teachings directly. Instead, they decided to write a satire on credulity and hypocrisy among the followers of someone who had been mistaken for the "Messiah," but who had no desire to be followed as such. Chapman was cast in the lead role of Brian.

The focus therefore shifted to a separate individual born at the same time, in a neighbouring stable. When Jesus appears in the film (first, as a baby in the stable, and then later on the Mount, speaking the Beatitudes), he is played straight (by actor Kenneth Colley) and portrayed with respect. The comedy begins when members of the crowd mishear his statements of peace, love and tolerance. ("I think he said, 'Blessed are the cheesemakers.'")

Directing duties were handled solely by Jones, having amicably agreed with Gilliam that Jones' approach to film-making was better suited for Python's general performing style. ''Holy Grail's'' production had often been stilted by their differences behind the camera. Gilliam again contributed two animated sequences (one being the opening credits) and took charge of set design. The film was shot on location in Tunisia, the finances being provided this time by former Beatle George Harrison, who together with Denis O'Brien formed the production company Hand-Made Films for the movie. He had a cameo role as the 'owner of the Mount.'

Despite its subject matter attracting controversy, particularly upon its initial release, it has (together with its predecessor) been ranked among the greatest comedy films. A Channel 4 poll in 2005 ranked ''Holy Grail'' in sixth place, with ''Life of Brian'' at the top.

''Monty Python Live at the Hollywood Bowl'' (1982)

Filmed at the Hollywood Bowl in Los Angeles during preparations for ''The Meaning of Life'', this was a concert film (directed by Terry Hughes) in which the Pythons performed sketches from the television series in front of an audience. The released film also incorporated footage from the German television specials (the inclusion of which gives Ian MacNaughton his first on-screen credit for Python since the end of ''Flying Circus'') and live performances of several songs from the troupe's then-current ''Monty Python's Contractual Obligation Album''.

''Monty Python's The Meaning of Life'' (1983)

Python's final film returned to something structurally closer to the style of ''Flying Circus''. A series of sketches loosely follows the ages of man from birth to death. Directed again by Jones solo, ''The Meaning of Life'' is embellished with some of Python's most bizarre and disturbing moments, as well as various elaborate musical numbers. The film is by far their darkest work, containing a great deal of black humour, garnished by some spectacular violence (including an operation to remove a liver from a living patient without anaesthetic and the morbidly obese Mr. Creosote exploding over several restaurant patrons). At the time of its release, the Pythons confessed their aim was to offend "absolutely everyone."

Besides the opening credits and the fish sequence, Gilliam, by now an established live action director, no longer wanted to produce any linking cartoons, offering instead to direct one sketch—''The Crimson Permanent Assurance''. Under his helm, though, the segment grew so ambitious and tangential that it was cut from the movie and used as a supporting feature in its own right. (Television screenings also use it as a prologue.) Crucially, this was the last project that all six Pythons would collaborate on, except for the 1989 compilation ''Parrot Sketch Not Included,'' where they are all seen sitting in a closet for four seconds. This would be the last time Chapman appeared on-screen with the Pythons.

''Secret Policeman's Ball'' benefit shows

Members of Python contributed their services to charitable endeavours and causes—sometimes as an ensemble, at other times as individuals. The cause that has been the most frequent and consistent beneficiary has been the human rights work of Amnesty International. Between 1976 and 1981, the troupe or its members appeared in four major fund-raisers for Amnesty—known collectively as the ''Secret Policeman's Ball'' shows—which were turned into multiple films, TV shows, videos, record albums and books. These benefit shows and their many spin-offs raised considerable sums of money for Amnesty, raised public and media awareness of the human rights cause and influenced many other members of the entertainment community (especially rock musicians) to become involved in political and social issues. Among the many musicians who have publicly attributed their activism—and the organisation of their own benefit events—to the inspiration of the work in this field of Monty Python are U2, Bob Geldof, Pete Townshend and Sting. The shows are credited by Amnesty with helping the organisation develop public awareness in the USA where one of the spin-off films was a major success.

Cleese and Jones had an involvement (as performer, writer or director) in all four Amnesty benefit shows, Palin in three, Chapman in two and Gilliam in one. Idle did not participate in the Amnesty shows. Notwithstanding Idle's lack of participation, the other five members (together with "Associate Pythons" Carol Cleveland and Neil Innes) all appeared together in the first ''Secret Policeman's Ball'' benefit—the 1976 ''A Poke In The Eye (With A Sharp Stick)''—where they performed several Python sketches. In this first show they were collectively billed as ''Monty Python''. (Peter Cook deputised for the errant Idle in one major sketch ''The Courtroom''.) In the next three shows, the participating Python members performed many Python sketches, but were billed under their individual names rather than under the collective Python banner. After a six-year break, Amnesty resumed producing ''Secret Policeman's Ball'' benefit shows in 1987 (sometimes with, and sometimes without variants of the iconic title) and by 2006 had presented a total of twelve such shows. The shows since 1987 have featured newer generations of British comedic performers, including many who have attributed their participation in the show to their desire to emulate the Python's pioneering work for Amnesty. (Cleese and Palin made a brief cameo appearance in the 1989 Amnesty show; apart from that the Pythons have not appeared in shows after the first four.)

Going solo

Each member has pursued various film, television and stage projects since the break-up of the group, but often continued to work with one another. Many of these collaborations were very successful, most notably ''A Fish Called Wanda'' (1988), written by Cleese, in which he starred along with Palin. The pair also appeared in ''Time Bandits'' (1981), a film directed by Gilliam, who wrote it together with Palin. Gilliam directed ''Jabberwocky'' (1977), and also directed and co-wrote ''Brazil'' (1985) and ''The Adventures of Baron Munchausen'' (1988), which featured Palin and Idle respectively. ''Yellowbeard'' (1983) was co-written by Chapman and featured Chapman, Cleese and Palin alongside many of their English contemporaries, including Peter Cook, Spike Milligan and Marty Feldman.

Palin and Jones wrote the comedic TV series ''Ripping Yarns'' (1976–79), starring Palin. Jones also appeared in the pilot episode and Cleese appeared in a non-speaking part in the episode "Golden Gordon". Jones' film ''Erik the Viking'', also has Cleese playing a small part.

In 1996, Terry Jones wrote and directed an adaption of Kenneth Grahame's novel ''The Wind in the Willows''. It featured four members of Monty Python: Jones as Mr. Toad, Idle as Ratty, Cleese as Mr. Toad's lawyer, and Palin as the Sun. Gilliam was considered for the voice of the river.

In terms of numbers of productions, Cleese has the most prolific solo career, having appeared in 59 theatrical films, 22 TV shows or series (including ''Cheers'', ''3rd Rock from the Sun'', Q's assistant in the James Bond movies, and ''Will & Grace''), 23 direct-to-video productions, six video games, and a number of commercials. His BBC sitcom ''Fawlty Towers'' (written by and starring Cleese together with his then-wife Connie Booth), is considered the greatest solo work by a Python since the sketch show finished. It is the only comedy series to rank higher than the ''Flying Circus'' on the BFI TV 100's list, topping the whole poll.

Idle enjoyed critical success with ''Rutland Weekend Television'' in the mid-1970s, out of which came the Beatles parody The Rutles (responsible for the cult mockumentary ''All You Need Is Cash''), and as an actor in ''Nuns on the Run'' (1990) with Robbie Coltrane. Idle has had success with Python songs: "Always Look on the Bright Side of Life" went to no. 3 in the UK singles chart in 1991. The song had been revived by Simon Mayo on BBC Radio 1, and was consequently released as a single that year. The theatrical phenomenon of the Python musical ''Spamalot'' has made Idle the most financially successful of the troupe post-Python. Written by Idle, it has proved an enormous hit on Broadway, London's West End and also Las Vegas. This was followed by ''Not the Messiah (He's a Very Naughty Boy)'', which repurposes ''The Life of Brian'' as an oratorio. For the work's 2007 premiere at the Luminato festival in Toronto (which commissioned the work), Idle himself sang the "baritone-ish" part.

Post-Python reunions

Since ''The Meaning of Life'', their last project as a team, the Pythons have often been the subject of reunion rumours. The final reunion of all six members occurred during the ''Parrot Sketch Not Included – 20 Years of Monty Python'' special. The death of Chapman in 1989 (on the eve of their 20th anniversary) put an end to the speculation of any further reunions. There have been several occasions since 1989 when the surviving five members have gathered together for appearances—albeit not formal reunions.

In 1996, Jones, Idle, Cleese and Palin were featured in a film adaptation of ''The Wind in the Willows'', which was later renamed ''Mr. Toad's Wild Ride''.

In 1998 during the US Comedy Arts Festival, where the troupe was awarded the AFI Star Award by the American Film Institute, the five remaining members along with what was purported to be Chapman's ashes, were reunited on stage for the first time in 18 years. The occasion was in the form of an interview called Monty Python Live At Aspen, (hosted by Robert Klein, with an appearance by Eddie Izzard) in which the team looked back at some of their work and performed a few new sketches.

On 9 October 1999, to commemorate 30 years since the first ''Flying Circus'' television broadcast, BBC2 devoted an evening to Python programmes, including a documentary charting the history of the team, interspersed with new sketches by the Monty Python team filmed especially for the event. The program appears, though omitting a few things, on the DVD ''The Life of Python''. Though Idle's involvement in the special is limited, the final sketch marks the only time since 1989 that all surviving members of the troupe appear in one sketch, albeit not in the same room.

In 2002, four of the surviving members, bar Cleese, performed "The Lumberjack Song" and "Sit on My Face" for George Harrison's memorial concert. The reunion also included regular supporting contributors Neil Innes and Carol Cleveland, with a special appearance from Tom Hanks.

In an interview to publicise the DVD release of ''The Meaning of Life,'' Cleese said a further reunion was unlikely. "It is absolutely impossible to get even a majority of us together in a room, and I'm not joking," Cleese said. He said that the problem was one of business rather than one of bad feelings. A sketch appears on the same DVD spoofing the impossibility of a full reunion, bringing the members “together” in a deliberately unconvincing fashion with modern bluescreen/greenscreen techniques.

Idle has responded to queries about a Python reunion by adapting a line used by George Harrison in response to queries about a possible Beatles reunion. When asked in November 1989 about such a possibility, Harrison responded: "As far as I'm concerned, there won't be a Beatles reunion as long as John Lennon remains dead." Idle's version of this was that he expected to see a proper Python reunion, "just as soon as Graham Chapman comes back from the dead", but added, "we're talking to his agent about terms."

2003's ''The Pythons Autobiography By The Pythons'', compiled from interviews with the surviving members, reveals that a series of disputes in 1998, over a possible sequel to ''Holy Grail'' that had been conceived by Idle, may have resulted in the group's permanent fission. Cleese's feeling was that ''The Meaning of Life'' had been personally difficult and ultimately mediocre, and did not wish to be involved in another Python project for a variety of reasons (not least amongst them was the absence of Chapman, whose straight man-like central roles in the original ''Grail'' and ''Brian'' films had been considered to be essential performance anchorage). Apparently Idle was angry with Cleese for refusing to do the film, which most of the remaining Pythons thought reasonably promising (the basic plot would have taken on a self-referential tone, featuring them in their main 'knight' guises from ''Holy Grail'', mulling over the possibilities of reforming their posse). The book also reveals that a secondary option around this point was the possibility of revitalising the Python brand with a new stage tour, perhaps with the promise of new material. This idea had also hit the buffers at Cleese's refusal, this time with the backing of other members.

March 2005 saw a full, if non-performing, reunion of the surviving cast members at the premiere of Idle's musical ''Spamalot'', based on ''Monty Python and the Holy Grail''. It opened in Chicago and has since played in New York on Broadway, London and numerous other major cities across the world. In 2004, it was nominated for 14 Tony Awards and won three: Best Musical, Best Direction of a Musical for Mike Nichols and Best Performance by a Featured Actress in a Musical for Sara Ramirez, who played the Lady of the Lake, a character specially added for the musical. Cleese played the voice of God, played in the film by Chapman.

Owing in part to the success of ''Spamalot'', PBS announced on 13 July 2005, that it would begin to re-air the entire run of ''Monty Python's Flying Circus'' and new one-hour specials focusing on each member of the group, called ''Monty Python's Personal Best.'' Each episode was written and produced by the individual being honoured, with the five remaining Pythons collaborating on Chapman's programme, the only one of the editions to take on a serious tone with its new material.

Eric Idle and John Cleese appeared on stage together singing "Always Look on the Bright Side of Life" with the rest of the performers for the climax of Prince Charles 60th Birthday Show.

In 2009, to commemorate the fortieth anniversary of the first episode of ''Monty Python's Flying Circus'', a six part documentary entitled ''Monty Python: Almost the Truth (The Lawyer's Cut)'' was released, featuring interviews with the surviving members of the team as well as archive interviews with Graham Chapman and numerous excerpts from the television series and films.

Also in commemoration of the 40th anniversary Idle, Palin, Jones and Gilliam appeared in a production of ''Not the Messiah (He's a Very Naughty Boy)'' at the Royal Albert Hall. The European premiere was held on 23 October 2009. An official 40th anniversary Monty Python reunion event took place in New York City on 15 October 2009 where the Team received a Special Award from the British Academy of Film and Television Arts.

In June 2011, it was announced that Monty Python have begun production on their first film project since ''the Meaning of Life'' in 1983. Their next film, ''A Liar's Autobiography'', is an animated 3D movie based on the memoir of the late Python member, Graham Chapman, who died in 1989 at the age of 48. ''A Liar’s Autobiography'' was published in 1980 and details Chapman's journey through medical school, alcoholism, acknowledgement of his gay identity and the toils of surreal comedy.

Asked what was true in a deliberately fanciful account by Chapman of his life, Terry Jones joked: "Nothing . . . it’s all a downright, absolute, blackguardly lie."

The film will use Chapman's own voice - from a reading of his autobiography shortly before he died of cancer - and entertainment channel EPIX announced that the film will be released in early 2012 in both 2D and 3D formats. Produced and directed by London-based Bill Jones, Ben Timlett and Jeff Simpson, the new film has 15 animation companies working on chapters that will range from three to 12 minutes in length, each in a different style.

John Cleese has recorded new dialogue which will be matched with Chapman’s voice and Michael Palin will voice Chapman’s mother and father. Terry Gilliam plays various roles. Among the original Python group, only Eric Idle has not become involved, though Timlett said the filmmakers are “working on” him.

Python members

Graham Chapman was originally a medical student, joining the Footlights at Cambridge. He completed his medical training and was legally entitled to practice as a doctor. Chapman is best remembered for the lead roles in ''Holy Grail'', as King Arthur, and ''Life of Brian'', as Brian Cohen. He died of spinal and throat cancer on 4 October 1989. At Chapman's memorial service, Cleese delivered an irreverent eulogy that included all the euphemisms for being dead from the Dead Parrot sketch, which they had written.

John Cleese is the oldest Python. He met his future Python writing partner, Graham Chapman in Cambridge.

Terry Gilliam, an American, was the only member of the troupe of non-British origin. He started off as an animator and strip cartoonist for Harvey Kurtzman's ''Help!'' magazine, one issue of which featured Cleese. Moving from the USA to England, he animated features for ''Do Not Adjust Your Set'' and was then asked by its makers to join them on their next project: ''Monty Python's Flying Circus''. He co-directed ''Monty Python and the Holy Grail'' and directed short segments of other Python films (for instance "The Crimson Permanent Assurance", the short film that appears before ''The Meaning of Life'').

When Monty Python was first formed, two writing partnerships were already in place: Cleese and Chapman, Jones and Palin. That left two in their own corners: Gilliam, operating solo due to the nature of his work, and Eric Idle. Regular themes in his contributions were elaborate wordplay and musical numbers. After ''Flying Circus'', he hosted ''Saturday Night Live'' four times in the first five seasons. Idle's initially successful solo career faltered in the 1990s with the failures of his 1993 film ''Splitting Heirs'' (written, produced by and starring him) and 1998's ''An Alan Smithee Film: Burn Hollywood Burn'' (in which he starred), which was awarded five Razzies, including 'Worst Picture of the Year'. He revived his career by returning to the source of his worldwide fame, adapting Monty Python material for other media. He also wrote the Broadway musical ''Spamalot'', based on the ''Holy Grail'' movie. He also wrote ''Not the Messiah (He's a Very Naughty Boy)'', an oratorio derived from the ''Life of Brian''.

Terry Jones has been described by other members of the team as the “heart” of the operation. Jones had a lead role in maintaining the group's unity and creative independence. Python biographer George Perry has commented that should you "speak to him on subjects as diverse as fossil fuels, or Rupert Bear, or mercenaries in the Middle Ages or Modern China... in a moment you will find yourself hopelessly out of your depth, floored by his knowledge." Many others agree that Jones is characterised by his irrepressible, good-natured enthusiasm. However, Jones' passion often led to prolonged arguments with other group members—in particular Cleese—with Jones often unwilling to back down. Since his major contributions were largely behind the scenes (direction, writing), and he often deferred to the other members of the group as an actor, Jones' importance to Python was often underrated. However, he does have the legacy of delivering possibly the most famous line in all of Python, as Brian's mother Mandy in ''Life of Brian'', "He's not the Messiah, he's a very naughty boy!", a line voted the funniest in film history on two occasions.

Michael Palin attended Oxford, where he met his Python writing partner Jones. The two also wrote the series ''Ripping Yarns'' together. Palin and Jones originally wrote face-to-face, but soon found it was more productive to write apart and then come together to review what the other had written. Therefore, Jones and Palin's sketches tended to be more focused than that of the others, taking one bizarre situation, sticking to it, and building on it. After ''Flying Circus'', he hosted ''Saturday Night Live'' four times in the first ten seasons. His comedy output began to decrease in amount following the increasing success of his travel documentaries for the BBC. Palin released a book of diaries from the Python years entitled ''Michael Palin Diaries 1969–1979'', published in 2007.

Associate Pythons

Several people have been accorded unofficial "Associate Python" status over the years. Occasionally such people have been referred to as the ''7th Python'', in a style reminiscent of George Martin (or other associates of The Beatles) being dubbed "the Fifth Beatle." The two collaborators with the most meaningful and plentiful contributions have been Neil Innes and Carol Cleveland. Both were present and presented as ''Associate Pythons'' at the official Monty Python 25th anniversary celebrations held in Los Angeles in July 1994. Neil Innes is the only non-Python besides Douglas Adams to be credited with writing material for the ''Flying Circus''. He appeared in sketches and the Python films, as well as performing some of his songs in ''Monty Python Live at the Hollywood Bowl''. He was also a regular stand-in for absent team members on the rare occasions when they re-created sketches. For example, he took the place of Cleese at the Concert for George. Gilliam once noted that if anyone qualified for the title of the "Seventh Python," it would certainly be Innes. He was one of the creative talents in the off-beat Bonzo Dog Band. He would later portray Ron Nasty of the Rutles and write all of the Rutles' compositions for ''All You Need is Cash'' (1978). By 2005, a falling out had occurred between Idle and Innes over additional Rutles projects, the results being Innes' critically acclaimed Rutles "reunion" album ''The Rutles: Archaeology'' and Idle's straight-to-DVD ''The Rutles 2: Can't Buy Me Lunch'', each undertaken without the other's participation. According to an interview with Idle in the ''Chicago Tribune'' in May 2005, his attitude is that he and Innes go back "too far. And no further." Innes has remained silent on the dispute.

Carol Cleveland was the most important female performer in the Monty Python ensemble, commonly referred to as the "Python Girl." Originally hired by producer/director John Howard Davies for just the first five episodes of the ''Flying Circus'', she went on to appear in approximately two-thirds of the episodes as well as in all of the Python films, and in most of their stage shows as well. Her common portrayal as the stereotypical "blonde bimbo" eventually earned her the sobriquet "Carol Cleavage" from the other Pythons, but she felt that the variety of her roles should not be described in such a pejorative way.

Other contributors

Cleese's first wife Connie Booth appeared in, amongst others "The Lumberjack Song" and as the "witch" in ''Monty Python and the Holy Grail''. Cleese and Booth later co-wrote and co-starred in ''Fawlty Towers''.

Douglas Adams was "discovered" by Chapman when a version of the ''Footlights Revue'' (a 1974 BBC2 television show featuring some of Adams' early work) was performed live in London's West End. In Cleese's absence from the final TV series, the two formed a brief writing partnership, with Adams earning a writing credit in one episode for a sketch called "Patient Abuse". In the sketch, a man who had been stabbed by a nurse arrives at his doctor's office bleeding profusely from the stomach, when the doctor makes him fill out numerous senseless forms before he can administer treatment. He also had two cameo appearances in this season. Firstly, in the episode ''The Light Entertainment War'', Adams shows up in a surgeon's mask (as Dr. Emile Koning, according to the on-screen captions), pulling on gloves, while Palin narrates a sketch that introduces one person after another, and never actually gets started. Secondly, at the beginning of ''Mr. Neutron'', Adams is dressed in a "pepperpot" outfit and loads a missile onto a cart being driven by Terry Jones, who is calling out for scrap metal ("Any old iron..."). Adams and Chapman also subsequently attempted a few non-Python projects, including ''Out of the Trees.'' He also contributed to a sketch on the soundtrack album for ''Monty Python and the Holy Grail''.

Stand-up comedian Eddie Izzard, a devoted fan of the group, has occasionally stood in for absent members. When the BBC held a "Python Night" in 1999 to celebrate 30 years of the first broadcast of ''Flying Circus'', the Pythons recorded some new material with Izzard standing in for Idle, who had declined to partake in person (he taped a solo contribution from the US). Izzard hosted a history of the group entitled ''The Life of Python'' (1999) that was part of the ''Python Night'' and appeared with them at a festival/tribute in Aspen, Colorado, in 1998 (released on DVD as ''Live at Aspen'').

Cultural influence

By the time of the twenty-fifth anniversary of Monty Python in 1994, the point was already being made that "the five surviving members had with the passing years begun to occupy an institutional position in the edifice of British social culture that they had once had so much fun trying to demolish". A similar point is made in a 2006 book on the relationship between Monty and philosophy: "It is remarkable, after all, not only that the utterly bizarre ''Monty Python's Flying Circus'' was sponsored by the BBC in the first place, but that Monty Python itself grew into an institution of enormous cultural influence" Matt Groening, creator and co-developer of animated series the Simpsons, names Monty Python as an influence and pays tribute through a couch gag used in seasons five and six.

Space

In 2010 the commercial space company SpaceX, launched a wheel of cheese into low earth orbit and returned it safely to the earth. Elon Musk, CEO and CTO of SpaceX, claimed this was done as a tribute to Monty Python.

World records

On St George's Day, 23 April 2007, the cast and creators of Spamalot gathered in Trafalgar Square under the tutelage of the two Terrys (Jones and Gilliam) to set a new record for the world's largest coconut orchestra. They led 5,567 people "clip-clopping" in time to the Python classic "Always Look On The Bright Side of Life" for the Guinness World Records attempt.

'Pythonesque'

Amongst the more visible cultural influences of Monty Python is the inclusion of terms either directly from, or derived from, Monty Python, into the lexicon of the English language. The most obvious of these is the term 'pythonesque', which has become a byword in surreal humour, and is included in standard dictionaries. Terry Jones commented on his disappointment at the existence of such a term, claiming the initial aim of Monty Python was to create something new and impossible to categorize and that "the fact that Pythonesque is now a word in the Oxford English Dictionary shows the extent to which we failed".

The term has been applied to animations similar to those constructed by Gilliam (e.g. the cut-out style of ''South Park'', whose creators have often acknowledged a debt to Python, including contributing material to the aforementioned 30th anniversary theme night).

''Good Eats'' creator Alton Brown cited Python as one of the influences that shaped how he created the series, as well as how he authors the script for each episode. Recent episodes even include Gilliam-style animations to illustrate key points.

Things named after Monty Python

Beyond a dictionary definition, Python terms have entered the lexicon in other ways.

The Python programming language by Guido van Rossum is named after the troupe, and Monty Python references are often found in sample code created for that language. Additionally, a 2001 April Fool's Day joke by van Rossum and Larry Wall involving the merger of Python with Perl was dubbed "Parrot" after the Dead Parrot Sketch. The name "Parrot" was later used for a project to develop a virtual machine for running bytecode for interpreted languages such as Perl and Python. Also, the Jet Propulsion Laboratory wrote some spacecraft navigation software in Python, which they dubbed "Monty". There is also a python refactoring tool called bicyclerepair ( ), named after Bicycle Repair Man sketch.

In 1985, a fossil of a previously unknown species of gigantic prehistoric snake from the Miocene was discovered in Riversleigh, Queensland, Australia. The Australian palaeontologist who discovered the fossil snake was a Monty Python fan, and he gave the snake the taxonomic name of ''Montypythonoides riversleighensis'' in honour of the Monty Python team. (Transliterated from Greek Μοντυπυθωνοειδής back to English, Montypythonoides means "like Monty Python".) In 2006, Ben & Jerry's, known for their "celebrity flavours", introduced to the lineup "Vermonty Python", a coffee liqueur ice cream with a chocolate cookie crumb swirl and fudge cows. The name "Minty Python" had been suggested before in 1996 in a contest to select the quintessential British ice cream flavor. In 1999, Black Sheep Brewery released an ale named "Monty Python's Holy Grail Ale."

The band Toad the Wet Sprocket drew its name from the Eric Idle monologue "Rock Notes" on Monty Python's ''Contractual Obligation Album'' from 1980.

The band Boxhamsters, which is the German translation of Brook-Hamster, the winner of the Upper Class Twit of the Year. A philosophy lecture series entitled ''Themes in Contemporary Analytic Philosophy as Reflected in the Work of Monty Python''. The term "spam" in reference to bulk, unsolicited email is derived from the programme's 1970 "Spam" sketch.

In the book ''The Reptile Room'' by "Lemony Snicket", the character Uncle Monty was named after Monty Python, in a joke referring to his obsession with snakes.

Seven asteroids are named after Monty Python: 9617 Grahamchapman, 9618 Johncleese, 9619 Terrygilliam, 9620 Ericidle, 9621 Michaelpalin, 9622 Terryjones, and 13681 Monty Python .

The endangered Bemaraha woolly lemur (Avahi cleesei) is named after John Cleese.

''Dead Parrot Society'' is the title of a comedy CD released in 1993 featuring sketches from ''Monty Python's Flying Circus'' as well as Graham Chapman, Peter Cook, John Cleese, Dudley Moore, and The Portsmouth Sinfonia The title is also a play on the 1989 film ''Dead Poets Society''.

Media

Television

''Monty Python's Flying Circus'' (1969–74)

:The show that started the Python phenomenon. See also List of Monty Python's Flying Circus episodes

''Monty Python's Fliegender Zirkus'' (1972)

: Two 45-minute specials made by WDR for West German television. The first was recorded in German, while the second was in English with German dubbing.

''Monty Python's Personal Best'' (2006)

:Six one-hour specials, each episode presenting the best of one member's work.

''Monty Python: Almost the truth''(2012)

:Six 1 hour shows about the monty python team and their unwanted celebrity status

Films

There were five Monty Python productions released as theatrical films:

''And Now for Something Completely Different'' (1971)

:A collection of sketches from the first and second TV series of ''Monty Python's Flying Circus'' purposely re-enacted and shot for film.

''Monty Python and the Holy Grail'' (1974)

:King Arthur and his knights embark on a low-budget search for the Holy Grail, encountering humorous obstacles along the way. Some of these turned into standalone sketches.

''Monty Python's Life of Brian'' (1979)

:Brian is born on the first Christmas, in the stable next to Jesus'. He spends his life being mistaken for a messiah.

''Monty Python Live at the Hollywood Bowl'' (1982)

:A videotape recording directed by Ian MacNaughton of a live performance of sketches. Originally intended for a TV/video special. Transferred to 35mm and given a limited theatrical release in the US.

''Monty Python's The Meaning of Life'' (1983)

:An examination of the meaning of life in a series of sketches from conception to death and beyond.

''Monty Python: Almost the Truth (The Lawyer's Cut)'' (2009)

:This film features interviews with all the surviving Python members, along with archive representation for the late Graham Chapman.

''A Liar's Autobiography: Volume IV'' (2012)

:This is an animated film which is based on the memoir of the late Monty Python member, Graham Chapman.

Albums

''Monty Python's Flying Circus'' (1970)

''Another Monty Python Record'' (1971)

''Monty Python's Previous Record'' (1972)

''The Monty Python Matching Tie and Handkerchief'' (1973)

''Monty Python Live at Drury Lane'' (1974)

''The Album of the Soundtrack of the Trailer of the Film of Monty Python and the Holy Grail'' (1975)

''Monty Python Live at City Center'' (1976)

''The Monty Python Instant Record Collection'' (1977)

''Monty Python's Life of Brian'' (1979)

''Monty Python's Contractual Obligation Album'' (1980)

''Monty Python's The Meaning of Life'' (1983)

''The Final Rip Off'' (1988)

''Monty Python Sings'' (1989)

''The Monty Python Instant Record Collection, Volume 2'' (1991)

''The Ultimate Monty Python Rip Off'' (1994)

''The Instant Monty Python CD Collection'' (1994)

''Spamalot'' (Broadway version of ''Monty Python and the Holy Grail'' with Tim Curry as King Arthur) (2005)

''The Hastily Cobbled Together for a Fast Buck Album'' (unreleased)

Theatre

''Monty Python's Flying Circus'' – Between 1974 and 1980 (Live at the Hollywood Bowl was released in 1982, but was performed in 1980) the Pythons made three sketch-based stage shows, comprising mainly material from the original television series.

''Monty Python's Spamalot'' – Written by Idle directed by Mike Nichols, with music and lyrics by John Du Prez and Idle, and starring Hank Azaria, Tim Curry, and David Hyde Pierce, ''Spamalot'' is a musical adaptation of the film ''Monty Python and the Holy Grail''. It ran in Chicago from 21 December 2004 to 23 January 2005, and began performances on Broadway on 17 March 2005. It won three Tonys.

''Not the Messiah (He's a Very Naughty Boy)'' – The Toronto Symphony Orchestra commissioned Idle and John Du Prez to write the music and lyrics of an oratorio based on ''Monty Python's Life of Brian''. Entitled ''Not the Messiah'', it had its world premiere as part of Luminato, a "festival of arts and creativity" taking place 1–10 June 2007 in Toronto. ''Not the Messiah'' was conducted by Peter Oundjian, Music Director of the Toronto Symphony Orchestra, who is Idle’s cousin. It was performed by a narrator, the Toronto Symphony Orchestra, with guest soloists and choir. According to Idle, "It will be funnier than Handel, though not as good".

Books

''Monty Python's Big Red Book'' (1971) ISBN 0-413-29520-6.

''The Brand New Monty Python Bok'' (1973) ISBN 0-7493-1170-3.

''Monty Python and The Holy Grail (book) – Mønti Pythøn ik den Hølie Gräilen (Bøk)'' (1977) ISBN 0-413-38520-5.

''MONTYPYTHONSCRAPBOOK/ The Life of Brian'' (1979) ISBN 0-413-46550-0.

''Monty Python's Flying Circus – Just The Words'' Volume 1 (1989) ISBN 0-413-62540-0.

''Monty Python's Flying Circus – Just The Words'' Volume 2 (1989) ISBN 0-413-62550-8.

''The Complete Monty Python's Flying Circus'' Volumes 1 & 2

''The Fairly Incomplete & Rather Badly Illustrated Monty Python Song Book'' (1994) ISBN 0-413-69000-8

''Michael Palin Diaries 1969–1979''

''The Pythons: Autobiography by the Pythons''

''The Life of Brian/Jesus'' (2011) ISBN 978-184876-628-0.

Games

''Monty Python's Flying Circus'' (1990) a computer game released by Virgin Games for 8-bit systems such as the Commodore 64, Amstrad CPC and the Sinclair ZX Spectrum

''Monty Python's Complete Waste of Time'' (1994) released by 7th Level for PC / DOS

''Monty Python & the Quest for the Holy Grail'' (1996), official game released by 7th Level. It used footage and imagery from the film, as well as audio clips (some new) and featured an animated version of a scene never filmed entitled "King Brian The Wild".

''Monty Python's The Meaning of Life'' (1997), also released by 7th Level. According to the jewel case description, it's based on the film by the same name, but it's really something completely similar yet entirely different.

''Python-opoly'' (2007), a Monty Python-themed property game released by Toy Vault Inc. ''Monty Python Fluxx'' (2008), a card game released by Looney Labs

''Blazing Dragons''

See also

Beyond the Fringe

List of Monty Python's Flying Circus episodes

List of recurring characters in Monty Python's Flying Circus

Monty Python's Complete Waste of Time

Python (Monty) Pictures

Spamalot

The Goodies

The Goon Show

References

Further reading

The Secret Policeman's Balls, 3-DVD set (2009)

Monty Python: 40 Years of Insanity

The Life of Python – 20 Greatest Monty Python Sketches (40th Anniversary)

External links

Pythonline.com – Monty Python's sort-of official site, actively maintained by Eric Idle

Monty Python – Official YouTube page

Monty Python Videos – Monty Python's best videos and movies

Python at ifilm.com

Pythonisms: Python quotes as figures of speech

The SOTCAA Monty Python Pages

Release of the 3-DVD Secret Policeman's Balls

40 Years of Monty Python – photo essay by ''TIME'' magazine

Monty Python Reunion event, New York, 15 October 2009

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name	Che Guevara
birth name	Ernesto Guevara
birth date	June 14, 1928
birth place	Rosario, Santa Fe, Argentina
death date	October 09, 1967
death place	La Higuera, Vallegrande, Bolivia
death cause	Executed
resting place	Che Guevara MausoleumSanta Clara, Cuba
organization	26th of July Movement, United Party of the Cuban Socialist Revolution, National Liberation Army (Bolivia)
religion	''None'' (Marxist humanist)
spouse	Hilda Gadea (1955–1959)Aleida March (1959-1967, his death)
children	Hilda (1956–1995), Aleida (b. 1960), Camilo (b. 1962), Celia (b. 1963), Ernesto (b. 1965)
signature	CheGuevaraSignature.svg
signature size	110

Ernesto "Che" Guevara (; June 14, 1928 – October 9, 1967), commonly known as El Che or simply Che, was an Argentine Marxist revolutionary, physician, author, intellectual, guerrilla leader, diplomat and military theorist. A major figure of the Cuban Revolution, his stylized visage has become a ubiquitous countercultural symbol of rebellion and global insignia within popular culture.

As a young medical student, Guevara traveled throughout Latin America and was radically transformed by the endemic poverty and alienation he witnessed. His experiences and observations during these trips led him to conclude that the region's ingrained economic inequalities were an intrinsic result of capitalism, monopolism, neocolonialism, and imperialism, with the only remedy being world revolution. This belief prompted his involvement in Guatemala's social reforms under President Jacobo Arbenz, whose eventual CIA-assisted overthrow solidified Guevara's political ideology. Later, while living in Mexico City, he met Raúl and Fidel Castro, joined their 26th of July Movement, and sailed to Cuba aboard the yacht, ''Granma'', with the intention of overthrowing U.S.-backed Cuban dictator Fulgencio Batista. Guevara soon rose to prominence among the insurgents, was promoted to second-in-command, and played a pivotal role in the victorious two year guerrilla campaign that deposed the Batista regime.

Following the Cuban Revolution, Guevara performed a number of key roles in the new government. These included reviewing the appeals and firing squads for those convicted as war criminals during the revolutionary tribunals, instituting agrarian reform as minister of industries, helping spearhead a successful nationwide literacy campaign, serving as both national bank president and instructional director for Cuba’s armed forces, and traversing the globe as a diplomat on behalf of Cuban socialism. Such positions also allowed him to play a central role in training the militia forces who repelled the Bay of Pigs Invasion and bringing the Soviet nuclear-armed ballistic missiles to Cuba which precipitated the 1962 Cuban Missile Crisis. Additionally, he was a prolific writer and diarist, composing a seminal manual on guerrilla warfare, along with a best-selling memoir about his youthful motorcycle journey across South America. Guevara left Cuba in 1965 to foment revolution abroad, first unsuccessfully in Congo-Kinshasa and later in Bolivia, where he was captured by CIA-assisted Bolivian forces and executed.

Guevara remains both a revered and reviled historical figure, polarized in the collective imagination in a multitude of biographies, memoirs, essays, documentaries, songs, and films. As a result of his perceived martyrdom, poetic invocations for class struggle, and desire to create the consciousness of a "new man" driven by moral rather than material incentives; he has evolved into a quintessential icon of various leftist-inspired movements. ''Time'' magazine named him one of the 100 most influential people of the 20th century, while an Alberto Korda photograph of him entitled ''Guerrillero Heroico'' (shown), was declared "the most famous photograph in the world."

Early life

Ernesto Guevara was born to Celia de la Serna y Llosa and Ernesto Guevara Lynch on June 14, 1928 in Rosario, Argentina, the eldest of five children in an Argentine family of Spanish, Basque and Irish descent. In lieu of his parents' surnames, his legal name (Ernesto Guevara) will sometimes appear with de la Serna, or Lynch accompanying it. In reference to Che's "restless" nature, his father declared "the first thing to note is that in my son's veins flowed the blood of the Irish rebels." Very early on in life Ernestito (as he was then called) developed an "affinity for the poor." Growing up in a family with leftist leanings, Guevara was introduced to a wide spectrum of political perspectives even as a boy. His father, a staunch supporter of Republicans from the Spanish Civil War, often hosted many veterans from the conflict in the Guevara home.

Though suffering crippling bouts of acute asthma that were to afflict him throughout his life, he excelled as an athlete, enjoying swimming, football, golf, and shooting; while also becoming an "untiring" cyclist. He was an avid rugby union player, and played at fly-half for Club Universitario de Buenos Aires. His rugby playing earned him the nickname "Fuser"—a contraction of ''El Furibundo'' (raging) and his mother's surname, de la Serna—for his aggressive style of play.

Guevara learned chess from his father and began participating in local tournaments by age 12. During adolescence and throughout his life he was passionate about poetry, especially that of Pablo Neruda, John Keats, Antonio Machado, Federico García Lorca, Gabriela Mistral, César Vallejo, and Walt Whitman. He could also recite Rudyard Kipling's ''"If—"'' and José Hernández's ''"Martín Fierro"'' from memory. Additionally, he enjoyed the works of Jawaharlal Nehru, Franz Kafka, Albert Camus, Vladimir Lenin, and Jean-Paul Sartre; as well as Anatole France, Friedrich Engels, H. G. Wells, and Robert Frost.

As he grew older, he developed an interest in the Latin American writers Horacio Quiroga, Ciro Alegría, Jorge Icaza, Rubén Darío, and Miguel Asturias. Many of these authors' ideas he cataloged in his own handwritten notebooks of concepts, definitions, and philosophies of influential intellectuals. These included composing analytical sketches of Buddha and Aristotle, along with examining Bertrand Russell on love and patriotism, Jack London on society, and Nietzsche on the idea of death. Sigmund Freud's ideas fascinated him as he quoted him on a variety of topics from dreams and libido to narcissism and the oedipus complex. His favorite subjects in school included philosophy, mathematics, engineering, political science, sociology, history and archaeology.

Years later, a February 13, 1958, declassified CIA 'biographical and personality report' would make note of Guevara’s wide range of academic interests and intellect, describing him as "quite well read" while adding that "Che is fairly intellectual for a Latino."

Motorcycle journey

In 1948, Guevara entered the University of Buenos Aires to study medicine. His "hunger to explore the world" led him to intersperse his collegiate pursuits with two long introspective journeys that would fundamentally change the way he viewed himself and the contemporary economic conditions in Latin America. The first expedition in 1950 was a 4,500 kilometer (2,800 mi) solo trip through the rural provinces of northern Argentina on a bicycle on which he installed a small motor. This was followed in 1951 by a nine month 8,000 kilometer (5,000 mi) continental motorcycle trek through most of South America. For the latter, he took a year off from studies to embark with his friend Alberto Granado, with the final goal of spending a few weeks volunteering at the San Pablo Leper colony in Peru, on the banks of the Amazon River.

In Chile, Guevara found himself enraged by the working conditions of the miners in Anaconda's Chuquicamata copper mine; and moved by his overnight encounter in the Atacama Desert with a persecuted communist couple who didn't even own a blanket, describing them as "the shivering flesh-and-blood victims of capitalist exploitation." Additionally, on the way to Machu Picchu high in the Andes, he was struck by the crushing poverty of the remote rural areas, where peasant farmers worked small plots of land owned by wealthy landlords. Later on his journey, Guevara was especially impressed by the camaraderie among those living in a Leper Colony, stating "The highest forms of human solidarity and loyalty arise among such lonely and desperate people." Guevara used notes taken during this trip to write an account entitled ''The Motorcycle Diaries'', which later became a ''New York Times'' best-seller, and was adapted into a 2004 award-winning film of the same name.

In total, the journey took Guevara through Argentina, Chile, Peru, Ecuador, Colombia, Venezuela, Panama, and to Miami, before returning home to Buenos Aires. By trip's end, he came to view Latin America not as collection of separate nations, but as a single entity requiring a continent-wide liberation strategy. His conception of a borderless, united Hispanic America sharing a common 'Latino' heritage was a theme that prominently recurred during his later revolutionary activities. Upon returning to Argentina, he completed his studies and received his medical degree in June 1953, making him officially "Dr. Ernesto Guevara."

Guevara later remarked that through his travels of Latin America, he came in "close contact with poverty, hunger and disease" along with the "inability to treat a child because of lack of money" and "stupefaction provoked by the continual hunger and punishment" that leads a father to "accept the loss of a son as an unimportant accident." It was these experiences which Guevara cites as convincing him that in order to "help these people", he needed to leave the realm of medicine, and consider the political arena of armed struggle.

Guatemala, Arbenz and United Fruit

On July 7, 1953, Guevara set out again, this time to Bolivia, Peru, Ecuador, Panama, Costa Rica, Nicaragua, Honduras and El Salvador. On December 10, 1953, before leaving for Guatemala, Guevara sent an update to his Aunt Beatriz from San José, Costa Rica. In the letter Guevara speaks of traversing through the "dominions" of the United Fruit Company, which convinced him "how terrible" the "Capitalist octopuses" were. This affirmed indignation carried the "head hunting tone" that he adopted in order to frighten his more Conservative relatives, and ends with Guevara swearing on an image of the then recently deceased Joseph Stalin, not to rest until these "octopuses have been vanquished." Later that month, Guevara arrived in Guatemala where President Jacobo Arbenz Guzmán headed a democratically elected government that, through land reform and other initiatives, was attempting to end the ''latifundia'' system. To accomplish this, President Arbenz had enacted a major land reform program, where all uncultivated portions of large land holdings were to be expropriated and redistributed to landless peasants. The biggest land owner, and one most affected by the reforms, was the United Fruit Company, from which the Arbenz government had already taken more than 225,000 uncultivated acres. Pleased with the road the nation was heading down, Guevara decided to settle down in Guatemala so as to "perfect himself and accomplish whatever may be necessary in order to become a true revolutionary."

In Guatemala City, Guevara sought out Hilda Gadea Acosta, a Peruvian economist who was well-connected politically as a member of the left-leaning Alianza Popular Revolucionaria Americana (APRA, American Popular Revolutionary Alliance). She introduced Guevara to a number of high-level officials in the Arbenz government. Guevara then established contact with a group of Cuban exiles linked to Fidel Castro through the July 26, 1953 attack on the Moncada Barracks in Santiago de Cuba. During this period he acquired his famous nickname, due to his frequent use of the Argentine diminutive interjection ''che'', a vocative casual speech filler used to call attention or ascertain comprehension, similarly to both "bro" or the Canadian phrase "eh".

Guevara's attempts to obtain a medical internship were unsuccessful and his economic situation was often precarious. On May 15, 1954, a shipment of Škoda infantry and light artillery weapons was sent from Communist Czechoslovakia for the Arbenz Government and arrived in Puerto Barrios. As a result, the U.S. CIA sponsored an army which invaded the country and installed the right-wing dictatorship of Carlos Castillo Armas. Guevara was eager to fight on behalf of Arbenz and joined an armed militia organized by the Communist Youth for that purpose, but frustrated with the group's inaction, he soon returned to medical duties. Following the coup, he again volunteered to fight, but soon after, Arbenz took refuge in the Mexican Embassy and told his foreign supporters to leave the country. Guevara’s repeated calls to resist were noted by supporters of the coup, and he was marked for murder. After Hilda Gadea was arrested, Guevara sought protection inside the Argentine consulate, where he remained until he received a safe-conduct pass some weeks later and made his way to Mexico. He married Gadea in Mexico in September 1955.

The overthrow of the Arbenz regime cemented Guevara's view of the United States as an imperialist power that would oppose and attempt to destroy any government that sought to redress the socioeconomic inequality endemic to Latin America and other developing countries. In speaking about the coup Guevara stated:

Guevara's conviction that Marxism achieved through armed struggle and defended by an armed populace was the only way to rectify such conditions was thus strengthened. Gadea wrote later, "It was Guatemala which finally convinced him of the necessity for armed struggle and for taking the initiative against imperialism. By the time he left, he was sure of this."

Mexico City and preparation

Guevara arrived in Mexico City in early September 1954, and worked in the allergy section of the General Hospital. In addition he gave lectures on medicine at the National Autonomous University of Mexico and worked as a news photographer for Latina News Agency. His first wife Hilda notes in her memoir ''My Life with Che'', that for a while, Guevara considered going to work as a doctor in Africa and that he continued to be deeply troubled by the poverty around him. In one instance, Hilda describes Guevara's obsession with an elderly washerwoman whom he was treating, remarking that he saw her as "representative of the most forgotten and exploited class." Hilda later found a poem that Che had dedicated to the old woman, containing "a promise to fight for a better world, for a better life for all the poor and exploited."

During this time he renewed his friendship with Ñico López and the other Cuban exiles whom he had met in Guatemala. In June 1955, López introduced him to Raúl Castro who subsequently introduced him to his older brother, Fidel Castro, the revolutionary leader who had formed the 26th of July Movement and was now plotting to overthrow the dictatorship of Fulgencio Batista. During a long conversation with Fidel on the night of their first meeting, Guevara concluded that the Cuban's cause was the one for which he had been searching and before daybreak he had signed up as a member of the July 26 Movement. Despite their "contrasting personalities", from this point on Che and Fidel began to foster what dual biographer Simon Reid-Henry deems a "revolutionary friendship that would change the world", as a result of their coinciding commitment to anti-imperialism.

By this point in Guevara’s life, he deemed that U.S.-controlled conglomerates installed and supported repressive regimes around the world. In this vein, he considered Batista a "U.S. puppet whose strings needed cutting." Although he planned to be the group's combat medic, Guevara participated in the military training with the members of the Movement. The key portion of training involved learning hit and run tactics of guerrilla warfare. Guevara and the others underwent arduous 15-hour marches over mountains, across rivers, and through the dense undergrowth, learning and perfecting the procedures of ambush and quick retreat. From the start Guevara was Alberto Bayo's "prize student" among those in training, scoring the highest on all of the tests given. At the end of the course, he was called "the best guerrilla of them all" by their instructor, General Bayo.

Cuban Revolution

Invasion, warfare and Santa Clara

The first step in Castro's revolutionary plan was an assault on Cuba from Mexico via the ''Granma,'' an old, leaky cabin cruiser. They set out for Cuba on November 25, 1956. Attacked by Batista's military soon after landing, many of the 82 men were either killed in the attack or executed upon capture; only 22 found each other afterwards. Guevara wrote that it was during this bloody confrontation that he laid down his medical supplies and picked up a box of ammunition dropped by a fleeing comrade, finalizing his symbolic transition from physician to combatant.

Only a small band of revolutionaries survived to re-group as a bedraggled fighting force deep in the Sierra Maestra mountains, where they received support from the urban guerrilla network of Frank País, the 26th of July Movement, and local campesinos. With the group withdrawn to the Sierra, the world wondered whether Castro was alive or dead until early 1957 when the interview by Herbert Matthews appeared in ''The New York Times''. The article presented a lasting, almost mythical image for Castro and the guerrillas. Guevara was not present for the interview, but in the coming months he began to realize the importance of the media in their struggle. Meanwhile, as supplies and morale diminished, and with an allergy to mosquito bites which resulted in agonizing walnut-sized cysts on his body, Guevara considered these "the most painful days of the war."

During Guevara’s time living hidden among the poor subsistence farmers of the Sierra Maestra mountains, he discovered that there were no schools, no electricity, minimal access to healthcare, and more than 40 percent of the adults were illiterate. As the war continued, Guevara became an integral part of the rebel army and "convinced Castro with competence, diplomacy and patience." Guevara set up factories to make grenades, built ovens to bake bread, taught new recruits about tactics, and organized schools to teach illiterate campesinos to read and write. Moreover, Guevara established health clinics, workshops to teach military tactics, and a newspaper to disseminate information. The man who three years later would be dubbed by ''Time Magazine'': "Castro's brain", at this point was promoted by Fidel Castro to ''Comandante'' (commander) of a second army column.

As the only other ranked Comandante besides Fidel Castro, Guevara was a harsh disciplinarian who sometimes shot defectors. Deserters were punished as traitors, and Guevara was known to send squads to track those seeking to go AWOL. As a result, Guevara became feared for his brutality and ruthlessness. During the guerrilla campaign, Guevara was also responsible for the sometimes summary execution of a number of men accused of being informers, deserters or spies. In his diaries, Guevara described the first such execution of Eutimio Guerra, a peasant army guide who admitted treason when it was discovered he accepted the promise of ten thousand pesos for repeatedly giving away the rebel's position for attack by the Cuban air force. Such information also allowed Batista's army to burn the homes of rebel-friendly peasants. Upon Guerra's request that they "end his life quickly", Che stepped forward and shot him in the head, writing "The situation was uncomfortable for the people and for Eutimio so I ended the problem giving him a shot with a .32 pistol in the right side of the brain, with exit orifice in the right temporal [lobe]." His scientific notations and matter-of-fact description, suggested to one biographer a "remarkable detachment to violence" by that point in the war. Later, Guevara published a literary account of the incident entitled "Death of a Traitor", where he transfigured Eutimio's betrayal and pre-execution request that the revolution "take care of his children", into a "revolutionary parable about redemption through sacrifice."

Although he maintained a demanding and harsh disposition, Guevara also viewed his role of commander as one of a teacher, entertaining his men during breaks between engagements with readings from the likes of Robert Louis Stevenson, Cervantes, and Spanish lyric poets. Together with this role, and inspired by José Martí's principle of "literacy without borders", Guevara further ensured that his rebel fighters made daily time to teach the uneducated campesinos with whom they lived and fought to read and write, in what Guevara termed the "battle against ignorance."

His commanding officer Fidel Castro has described Guevara as intelligent, daring, and an exemplary leader who "had great moral authority over his troops." Castro further remarked that Guevara took too many risks, even having a "tendency toward foolhardiness." Guevara's teenage lieutenant, Joel Iglesias, recounts such actions in his diary, noting that Guevara's behavior in combat even brought admiration from the enemy. On one occasion Iglesias recounts the time he had been wounded in battle, stating "Che ran out to me, defying the bullets, threw me over his shoulder, and got me out of there. The guards didn't dare fire at him ... later they told me he made a great impression on them when they saw him run out with his pistol stuck in his belt, ignoring the danger, they didn't dare shoot."

Guevara was instrumental in creating the clandestine radio station ''Radio Rebelde'' (Rebel Radio) in February 1958, which broadcast news to the Cuban people with statements by the 26th of July movement, and provided radiotelephone communication between the growing number of rebel columns across the island. Guevara had apparently been inspired to create the station by observing the effectiveness of CIA supplied radio in Guatemala in ousting the government of Jacobo Arbenz Guzmán.

In late July 1958, Guevara played a critical role in the Battle of Las Mercedes by using his column to halt a force of 1,500 men called up by Batista's General Cantillo in a plan to encircle and destroy Castro's forces. Years later, Major Larry Bockman of the United States Marine Corps would analyze and describe Che's tactical appreciation of this battle as "brilliant." During this time Guevara also became an "expert" at leading hit and run tactics against Batista’s army, and then fading back into the countryside before the army could counterattack.

As the war extended, Guevara led a new column of fighters dispatched westward for the final push towards Havana. Travelling by foot, Guevara embarked on a difficult 7 week march only travelling at night to avoid ambush, and often not eating for several days. In the closing days of December 1958, Guevara’s task was to cut the island in half by taking Las Villas province. In a matter of days he executed a series of "brilliant tactical victories" that gave him control of all but the province’s capital city of Santa Clara. Guevara then directed his "suicide squad" in the attack on Santa Clara, that became the final decisive military victory of the revolution. In the six weeks leading up to the Battle of Santa Clara there were times when his men were completely surrounded, outgunned, and overrun. Che's eventual victory despite being outnumbered 10:1, remains in the view of some observers a "remarkable tour de force in modern warfare."

Radio Rebelde broadcast the first reports that Guevara's column had taken Santa Clara on New Year's Eve 1958. This contradicted reports by the heavily controlled national news media, which had at one stage reported Guevara's death during the fighting. At 3 am on January 1, 1959, upon learning that his generals were negotiating a separate peace with Guevara, Fulgencio Batista boarded a plane in Havana and fled for the Dominican Republic, along with an amassed "fortune of more than $ 300,000,000 through graft and payoffs." The following day on January 2, Guevara entered Havana to take final control of the capital. Fidel Castro took 6 more days to arrive, as he stopped to rally support in several large cities on his way to rolling victoriously into Havana on January 8, 1959. In mid-January 1959, Guevara went to live at a summer villa in Tarara to recover from a violent asthma attack. While there he started the Tarara Group, a group that debated and formed the new plans for Cuba's social, political, and economic development. In addition, Che began to write his book ''Guerrilla Warfare'' while resting at Tarara. When Hilda Gadea arrived in Cuba in late January, Guevara told her that he was involved with another woman, and the two agreed on a divorce, which was finalized on May 22. On June 2, 1959, he married Aleida March, a Cuban-born member of the 26th of July movement with whom he had been living since late 1958. Guevara returned to the seaside village of Tarara in June for his honeymoon with Aleida. Guevara had children from both his marriages, and one illegitimate child, as follows: With Hilda Gadea (married August 18, 1955; divorced May 22, 1959), Hilda Beatriz Guevara Gadea, born February 15, 1956 in Mexico City; died August 21, 1995 in Havana, Cuba; with Aleida March (married June 2, 1959), Aleida Guevara March, born November 24, 1960 in Havana, Cuba, Camilo Guevara March, born May 20, 1962 in Havana, Cuba, Celia Guevara March, born June 14, 1963 in Havana, Cuba, and Ernesto Guevara March, born February 24, 1965 in Havana, Cuba; and with Lilia Rosa López (extramarital), Omar Pérez, born March 19, 1964 in Havana, Cuba.

La Cabaña, land reform, and literacy

The first major political crisis arose over what to do with the captured Batista officials who had been responsible for the worst of the repression. During the rebellion against Batista's dictatorship, the general command of the rebel army, led by Fidel Castro, introduced into the liberated territories the 19th century penal law commonly known as the ''Ley de la Sierra'' (Law of the Sierra). This law included the death penalty for extremely serious crimes, whether perpetrated by the Batista regime or by supporters of the revolution. In 1959, the revolutionary government extended its application to the whole of the republic and to those it considered war criminals, captured and tried after the revolution. According to the Cuban Ministry of Justice, this latter extension was supported by the majority of the population, and followed the same procedure as those in the Nuremberg Trials held by the Allies after World War II.

To implement a portion of this plan, Castro named Guevara commander of the La Cabaña Fortress prison, for a five-month tenure (January 2 through June 12, 1959). Guevara was charged with purging the Batista army and consolidating victory by exacting "revolutionary justice" against those considered to be traitors, ''chivatos'' (informants) or war criminals. Serving in the post as commander of La Cabaña, Guevara reviewed the appeals of those convicted during the revolutionary tribunal process. On some occasions the penalty delivered by the tribunal was death by firing squad. Raúl Gómez Treto, senior legal advisor to the Cuban Ministry of Justice, has argued that the death penalty was justified in order to prevent citizens themselves from taking justice into their own hands, as happened twenty years earlier in the anti-Machado rebellion. Biographers note that in January 1959, the Cuban public was in a "lynching mood", and point to a survey at the time showing 93% public approval for the tribunal process. Moreover, a January 22, 1959, Universal Newsreel broadcast in the U.S. and narrated by Ed Herlihy, featured Fidel Castro asking an estimated one million Cubans whether they approved of the executions, and was met with a roaring "''¡Si!''" (yes). With 20,000 Cubans estimated to have been killed at the hands of Batista's collaborators, and many of the war criminals sentenced to death accused of torture and physical atrocities, the newly empowered government carried out executions, punctuated by cries from the crowds of ''"¡paredón!"'' (to the wall), which biographer Jorge Castañeda describes as "without respect for due process."

Although there are differences between different accounts, it is estimated that several hundred people were executed nationwide during this time, with estimates for Guevara's jurisdictional death total at La Cabaña ranging from 55 to 164. Conflicting views exist of Guevara's attitude towards the executions at La Cabaña. Some exiled opposition biographers report that he relished the rituals of the firing squad, and organized them with gusto, while others relate that Guevara pardoned as many prisoners as he could. What is acknowledged by all sides is that Guevara had become a "hardened" man, who had no qualms about the death penalty or summary and collective trials. If the only way to "defend the revolution was to execute its enemies, he would not be swayed by humanitarian or political arguments." This is further confirmed by a February 5, 1959, letter to Luis Paredes López in Buenos Aires where Guevara states unequivocally "The executions by firing squads are not only a necessity for the people of Cuba, but also an imposition of the people."

Along with ensuring "revolutionary justice", the other key early platform of Guevara's was establishing agrarian land reform. Almost immediately after the success of the revolution on January 27, 1959, Guevara made one of his most significant speeches where he talked about "the social ideas of the rebel army." During this speech, he declared that the main concern of the new Cuban government was "the social justice that land redistribution brings about." A few months later on May 17, 1959, the Agrarian Reform Law crafted by Guevara went into effect, limiting the size of all farms to . Any holdings over these limits were expropriated by the government and either redistributed to peasants in parcels or held as state run communes. The law also stipulated that sugar plantations could not be owned by foreigners.

On June 12, 1959, Castro sent Guevara out on a three-month tour of 14 mostly Bandung Pact countries (Morocco, Sudan, Egypt, Syria, Pakistan, India, Sri Lanka, Burma, Thailand, Indonesia, Japan, Yugoslavia, Greece) and the cities of Singapore and Hong Kong. Sending Guevara away from Havana allowed Castro to appear to be distancing himself from Guevara and his Marxist sympathies, which troubled both the United States and some of Castro's July 26 Movement members. Guevara spent 12 days in Japan (July 15–27), participating in negotiations aimed at expanding Cuba's trade relations with that nation. During the visit, he refused to visit and lay a wreath at Japan's Tomb of the Unknown Soldier commemorating soldiers lost during World War II, remarking that the Japanese "imperialists" had "killed millions of Asians." In its place, Guevara stated that he would instead visit Hiroshima, where the American military had detonated an atom-bomb 14 years earlier. Despite his denunciation of Imperial Japan, Guevara also considered President Truman a "macabre clown" for the bombings, and after visiting Hiroshima and its Peace Memorial Museum, he sent back a postcard to Cuba stating "In order to fight better for peace, one must look at Hiroshima."

Upon Guevara's return to Cuba in September 1959, it was evident that Castro now had more political power. The government had begun land seizures included in the agrarian reform law, but was hedging on compensation offers to landowners, instead offering low interest "bonds", a step which put the U.S. on alert. At this point the affected wealthy cattlemen of Camagüey mounted a campaign against the land redistributions, and enlisted the newly disaffected rebel leader Huber Matos, who along with the anti-Communist wing of the 26th of July Movement, joined them in denouncing the "Communist encroachment." During this time Dominican dictator Rafael Trujillo was offering assistance to the "Anti-Communist Legion of the Caribbean" which was training in the Dominican Republic. This multi-national force, composed mostly of Spaniards and Cubans, but also of Croatians, Germans, Greeks, and right-wing mercenaries, was plotting to topple Castro's new regime.

Such threats were heightened when, on March 4, 1960, two massive explosions ripped through the French freighter ''La Coubre'', which was carrying Belgian munitions from the port of Antwerp, and was docked in Havana Harbor. The blasts killed at least 76 people and injured several hundred, with Guevara personally providing first aid to some of the victims. Cuban leader Fidel Castro immediately accused the CIA of "an act of terrorism" and held a state funeral the following day for the victims of the blast. It was at the memorial service that Alberto Korda took the famous photograph of Guevara, now known as ''Guerrillero Heroico''.

These perceived threats prompted Castro to further eliminate "counter-revolutionaries", and to utilize Guevara to drastically increase the speed of land reform. To implement this plan, a new government agency, the National Institute of Agrarian Reform (INRA), was established to administer the new Agrarian Reform law. INRA quickly became the most important governing body in the nation, with Guevara serving as its head in his capacity as minister of industries. Under Guevara's command, INRA established its own 100,000 person militia, used first to help the government seize control of the expropriated land and supervise its distribution, and later to set up cooperative farms. The land confiscated included owned by U.S. corporations. Months later, as retaliation, U.S President Dwight D. Eisenhower sharply reduced U.S. imports of Cuban sugar (Cuba’s main cash crop), thus leading Guevara on July 10, 1960, to address over 100,000 workers in front of the Presidential Palace at a rally called to denounce U.S. "economic aggression."

Along with land reform, one of the primary areas that Guevara stressed needed national improvement was in the area of literacy. Before 1959 the official literacy rate for Cuba was between 60–76%, with educational access in rural areas and a lack of instructors the main determining factors. As a result, the Cuban government at Guevara's behest dubbed 1961 the "year of education", and mobilized over 100,000 volunteers into "literacy brigades", who were then sent out into the countryside to construct schools, train new educators, and teach the predominately illiterate ''Guajiros'' (peasants) to read and write. Unlike many of Guevara's later economic initiatives, this campaign was "a remarkable success." By the completion of the Cuban Literacy Campaign, 707,212 adults had been taught to read and write, raising the national literacy rate to 96%.

Accompanying literacy, Guevara was also concerned with establishing universal access to higher education. To accomplish this, the new regime introduced affirmative action to the universities. While announcing this new commitment, Guevara told the gathered faculty and students at the University of Las Villas that the days when education was "a privilege of the white middle class" had ended. "The University" he said, "must paint itself black, mulatto, worker, and peasant." If it didn’t, he warned, the people would break down its doors "and paint the University the colors they like."

The "New Man", Bay of Pigs and Missile Crisis

At this stage, Guevara acquired the additional position of Finance Minister, as well as President of the National Bank. These appointments, combined with his existing position as Minister of Industries, placed Guevara at the zenith of his power, as the "virtual czar" of the Cuban economy. As a consequence of his position at the head of the central bank, it was now Guevara's duty to sign the Cuban currency, which per custom would bear his signature. Instead of using his full name, he signed the bills solely "''Che''." It was through this symbolic act, which horrified many in the Cuban financial sector, that Guevara signaled his distaste for money and the class distinctions it brought about. Guevara's long time friend Ricardo Rojo later remarked that "the day he signed ''Che'' on the bills, (he) literally knocked the props from under the widespread belief that money was sacred."

Guevara's first desired economic goal, which coincided with his aversion for wealth, was to see a nation-wide elimination of material incentives in favor of moral ones. He viewed capitalism as a "contest among wolves" where "one can only win at the cost of others," and thus desired to see the creation of a "new man and woman." Guevara continually stressed that a socialist economy in itself is not "worth the effort, sacrifice, and risks of war and destruction" if it ends up encouraging "greed and individual ambition at the expense of collective spirit." A primary goal of Guevara's thus became to reform "individual consciousness" and values to produce better workers and citizens. In his view, Cuba's "new man" would be able to overcome the "egotism" and "selfishness" that he loathed and discerned was uniquely characteristic of individuals in capitalist societies. In describing this new method of "development", Guevara stated:

A further integral part of fostering a sense of "unity between the individual and the mass", Guevara believed, was volunteer work and will. To display this, Guevara "led by example", working "endlessly at his ministry job, in construction, and even cutting sugar cane" on his day off. He was known for working 36 hours at a stretch, calling meetings after midnight, and eating on the run. Such behavior was emblematic of Guevara's new program of moral incentives, where each worker was now required to meet a quota and produce a certain quantity of goods. As a replacement for the pay increases abolished by Guevara, workers who exceeded their quota now only received a certificate of commendation, while workers who failed to meet their quotas were given a pay cut. Guevara unapologetically defended his personal philosophy towards motivation and work, stating:

In the face of a loss of commercial connections with Western states, Guevara tried to replace them with closer commercial relationships with Eastern Bloc states, visiting a number of Marxist states and signing trade agreements with them. At the end of 1960 he visited Czechoslovakia, the U.S.S.R., North Korea, Hungary and East Germany and signed, for instance, a trade agreement in East Berlin on December 17, 1960. Such agreements helped Cuba's economy to a certain degree but also had the disadvantage of a growing economic dependency on the Eastern Bloc. It was also in East Germany where Guevara met Tamara Bunke (later known as "Tania"), who was assigned as his interpreter, and who would years later join him and be killed with him in Bolivia.

Whatever the merits or demerits of Guevara’s economic principles, his programs were unsuccessful. Guevara's program of "moral incentives" for workers caused a rapid drop in productivity and a rapid rise in absenteeism. In reference to the collective failings of Guevara's vision, reporter I.F. Stone who interviewed Guevara twice during this time, remarked that he was "Galahad not Robespierre", while opining that "in a sense he was, like some early saint, taking refuge in the desert. Only there could the purity of the faith be safeguarded from the unregenerate revisionism of human nature."

On April 17, 1961, 1,400 U.S.-trained Cuban exiles invaded Cuba during the Bay of Pigs Invasion. Guevara did not play a key role in the fighting, as one day before the invasion a warship carrying Marines faked an invasion off the West Coast of Pinar Del Rio and drew forces commanded by Guevara to that region. However, historians give him a share of credit for the victory as he was director of instruction for Cuba’s armed forces at the time. Author Tad Szulc in his explanation of the Cuban victory, assigns Guevara partial credit, stating: "The revolutionaries won because Che Guevara, as the head of the Instruction Department of the Revolutionary Armed Forces in charge of the militia training program, had done so well in preparing 200,000 men and women for war." It was also during this deployment that he suffered a bullet grazing to the cheek when his pistol fell out of its holster and accidentally discharged.

In August 1961, during an economic conference of the Organization of American States in Punta del Este, Uruguay, Che Guevara sent a note of "gratitude" to U.S. President John F. Kennedy through Richard N. Goodwin, a young secretary of the White House. It read "Thanks for Playa Girón (Bay of Pigs). Before the invasion, the revolution was shaky. Now it's stronger than ever." In response to U.S. Treasury Secretary Douglas Dillon presenting the Alliance for Progress for ratification by the meeting, Guevara antagonistically attacked the United States claim of being a "democracy", stating that such a system was not compatible with "financial oligarchy, discrimination against blacks, and outrages by the Ku Klux Klan." Guevara continued, speaking out against the "persecution" that in his view "drove scientists like Oppenheimer from their posts, deprived the world for years of the marvelous voice of Paul Robeson, and sent the Rosenbergs to their deaths against the protests of a shocked world." Guevara ended his remarks by insinuating that the United States was not interested in real reforms, sardonically quipping that "U.S. experts never talk about agrarian reform; they prefer a safe subject, like a better water supply. In short they seem to prepare the revolution of the toilets."

Guevara, who was practically the architect of the Soviet-Cuban relationship, then played a key role in bringing to Cuba the Soviet nuclear-armed ballistic missiles that precipitated the Cuban Missile Crisis in October 1962 and brought the world to the brink of nuclear war. A few weeks after the crisis, during an interview with the British communist newspaper the ''Daily Worker'', Guevara was still fuming over the perceived Soviet betrayal and told correspondent Sam Russell that, if the missiles had been under Cuban control, they would have fired them off. While expounding on the incident later, Guevara reiterated that the cause of socialist liberation against global "imperialist aggression", would ultimately have been worth the possibility of "millions of atomic war victims." The missile crisis further convinced Guevara that the two World's superpowers (U.S. & U.S.S.R.) used Cuba as a pawn in their own global strategies. Afterward he denounced the Soviets almost as frequently as he denounced the Americans.

International diplomacy

By December 1964, Che Guevara had emerged as a "revolutionary statesman of world stature" and thus traveled to New York City as head of the Cuban delegation to speak at the United Nations. During his impassioned address, he criticized the United Nations inability to confront the "brutal policy of apartheid" in South Africa, proclaiming "can the United Nations do nothing to stop this?" Guevara then denounced the United States policy towards their black population, stating:

An indignant Guevara ended his speech by reciting the ''Second Declaration of Havana'', decreeing Latin America a "family of 200 million brothers who suffer the same miseries." This "epic", Guevara declared, would be written by the "hungry Indian masses, peasants without land, exploited workers, and progressive masses." To Guevara the conflict was a struggle of mass and ideas, which would be carried forth by those "mistreated and scorned by imperialism" who were previously considered "a weak and submissive flock." With this "flock", Guevara now asserted, "Yankee monopoly capitalism" now terrifyingly saw their "gravediggers." It would be during this "hour of vindication" Guevara pronounced, that the "anonymous mass" would begin to write its own history "with its own blood", and reclaim those "rights that were laughed at by one and all for 500 years." Guevara ended his remarks to the United Nations general assembly by hypothesizing that this "wave of anger” would "sweep the lands of Latin America", and that the labor masses who "turn the wheel of history", for the first time were "awakening from the long, brutalizing sleep to which they had been subjected.

Guevara later learned that there were two failed attempts on his life by Cuban exiles during his stop at the U.N. complex. The first from Molly Gonzales who tried to break through barricades upon his arrival with a seven-inch hunting knife, and later during his address by Guillermo Novo with a timer-initiated bazooka that was fired off target from a boat in the East River at the United Nations Headquarters. Afterwards, Guevara commented on both incidents stating that "it is better to be killed by a woman with a knife than by a man with a gun", while adding with a languid wave of his cigar that the explosion had "given the whole thing more flavor."

While in New York City, Guevara also appeared on the CBS Sunday news program ''Face the Nation'' and met with a range of people, from U.S. Senator Eugene McCarthy to associates of Malcolm X. Malcolm X expressed his admiration, declaring Guevara "one of the most revolutionary men in this country right now" while reading a statement from him to a crowd at the Audubon Ballroom.

On December 17, Guevara left for Paris and embarked on a three-month tour that included the People's Republic of China, the United Arab Republic (Egypt), Algeria, Ghana, Guinea, Mali, Dahomey, Congo-Brazzaville and Tanzania, with stops in Ireland and Prague. While in Ireland, Guevara embraced his own Irish heritage, celebrating Saint Patrick's Day in Limerick City. He wrote to his father on this visit, humorously stating "I am in this green Ireland of your ancestors. When they found out, the television [station] came to ask me about the Lynch genealogy, but in case they were horse thieves or something like that, I didn't say much."

During this voyage, he wrote a letter to Carlos Quijano, editor of a Uruguayan weekly, which was later re-titled ''Socialism and Man in Cuba''. Outlined in the treatise was Guevara's summons for the creation of a new consciousness, status of work, and role of the individual. He also laid out the reasoning behind his anti-capitalist sentiments, stating:

Guevara ended the essay by declaring that "the true revolutionary is guided by a great feeling of love" and beckoning on all revolutionaries to "strive every day so that this love of living humanity will be transformed into acts that serve as examples", thus becoming "a moving force." The genesis for Guevara's assertions relied on the fact that he believed the example of the Cuban Revolution was "something spiritual that would transcend all borders."

Algiers, the Soviets and China

In Algiers, Algeria on February 24, 1965, Guevara made what turned out to be his last public appearance on the international stage when he delivered a speech at an economic seminar on Afro-Asian solidarity. He specified the moral duty of the socialist countries, accusing them of tacit complicity with the exploiting Western countries. He proceeded to outline a number of measures which he said the communist-bloc countries must implement in order to accomplish the defeat of imperialism. Having criticized the Soviet Union (the primary financial backer of Cuba) in such a public manner, he returned to Cuba on March 14 to a solemn reception by Fidel and Raúl Castro, Osvaldo Dorticós and Carlos Rafael Rodríguez at the Havana airport.

As revealed in his last public speech in Algiers, Guevara had come to view the Northern Hemisphere, led by the U.S. in the West and the Soviet Union in the East, as the exploiter of the Southern Hemisphere. He strongly supported Communist North Vietnam in the Vietnam War, and urged the peoples of other developing countries to take up arms and create "many Vietnams."

Moreover, the coincidence of Guevara's views with those expounded by the Chinese Communist leadership under Mao Zedong was increasingly problematic for Cuba as the nation's economy became more and more dependent on the Soviet Union. Since the early days of the Cuban revolution, Guevara had been considered by many an advocate of Maoist strategy in Latin America and the originator of a plan for the rapid industrialization of Cuba which was frequently compared to China's "Great Leap Forward." Castro became weary of Guevara's opposition to Soviet conditions and recommendations; measures that Castro saw as necessary, but which Guevara described as corrupt and "pre-monopolist."

In Guevara's private writings from this time (since released), he displays his growing criticism of the Soviet political economy, believing that they had "forgotten Marx". This led Guevara to denounce a range of Soviet practices including what he saw as their attempt to "air-brush the inherent violence of class struggle integral to the transition from capitalism to socialism", their "dangerous" policy of peaceful co-existence with the United States, their failure to push for a "change in consciousness" towards the idea of work, and their attempt to "liberalise" the socialist economy. It was Guevara's desire to see the complete elimination of money, interest, commodity production, the market economy, and "mercantile relationships"; all conditions that the Soviets argued would only disappear when world communism was achieved. Disagreeing with this incrementalist approach, Guevara's critique of the ''Soviet Manual of Political Economy'' was encapsulated with him correctly predicting that since the Soviets were not willing to abolish the law of value (as Guevara desired), they would eventually return to capitalism.

Two weeks after his Algiers speech, Guevara dropped out of public life and then vanished altogether. His whereabouts were a great mystery in Cuba, as he was generally regarded as second in power to Castro himself. His disappearance was variously attributed to the failure of the industrialization scheme he had advocated while minister of industry, to pressure exerted on Castro by Soviet officials disapproving of Guevara's pro-Chinese Communist stance on the Sino-Soviet split, and to serious differences between Guevara and the pragmatic Castro regarding Cuba's economic development and ideological line. Pressed by international speculation regarding Guevara's fate, Castro stated on June 16, 1965 that the people would be informed when Guevara himself wished to let them know. Still, rumors spread both inside and outside Cuba. On October 3, Castro revealed an undated letter purportedly written to him by Guevara some months earlier: in it, Guevara reaffirmed his enduring solidarity with the Cuban Revolution, but declared his intention to leave Cuba to fight for the revolutionary cause abroad. Additionally, he resigned from all his positions in the government and party, and renounced his honorary Cuban citizenship.

Congo

In early 1965, Guevara went to Africa to offer his knowledge and experience as a guerrilla to the ongoing conflict in the Congo. According to Algerian President Ahmed Ben Bella, Guevara thought that Africa was imperialism's weak link and therefore had enormous revolutionary potential. Egyptian President Gamal Abdel Nasser, who had fraternal relations with Che dating back to his 1959 visit, saw Guevara's plans to fight in the Congo as "unwise" and warned that he would become a "Tarzan" figure, doomed to failure. Despite the warning, Guevara traveled to the Congo while using the alias Ramón Benítez. Guevara led the Cuban operation in support of the Marxist Simba movement, which had emerged from the ongoing Congo Crisis. Guevara, his second-in-command Victor Dreke, and 12 other Cuban expeditionaries arrived in the Congo on April 24, 1965 and a contingent of approximately 100 Afro-Cubans joined them soon afterward. They collaborated for a time with guerrilla leader Laurent-Désiré Kabila, who had previously helped supporters of the overthrown Patrice Lumumba lead an unsuccessful revolt months earlier. As an admirer of the late Lumumba, Guevara declared that his "murder should be a lesson for all of us." Guevara, with limited knowledge of Swahili and the local languages was assigned a teenage interpreter Freddy Ilanga. Over the course of seven months Ilanga grew to "admire the hard-working Guevara", who according to Mr. Ilanga, "showed the same respect to black people as he did to whites." However, Guevara soon became disillusioned with the discipline of Kabila's troops and later dismissed him, stating "nothing leads me to believe he is the man of the hour."

As an additional obstacle, white South African mercenaries, led by Mike Hoare in concert with Cuban exiles and the CIA, worked with the Congo National Army to thwart Guevara in the mountains near the village of Fizi on Lake Tanganyika. They were able to monitor his communications, and so pre-empted his attacks and interdicted his supply lines. Despite the fact that Guevara sought to conceal his presence in the Congo, the U.S. government was aware of his location and activities: The National Security Agency was intercepting all of his incoming and outgoing transmissions via equipment aboard the , a floating listening post that continuously cruised the Indian Ocean off Dar es Salaam for that purpose.

Guevara's aim was to export the revolution by instructing local anti-Mobutu Simba fighters in Marxist ideology and foco theory strategies of guerrilla warfare. In his ''Congo Diary'', he cites the incompetence, intransigence and infighting of the local Congolese forces as key reasons for the revolt's failure. Later that year on November 20, 1965, in ill health with dysentery, suffering from acute asthma, and disheartened after seven months of frustrations, Guevara left the Congo with the Cuban survivors (Six members of his 12-man column had died). At one point Guevara considered sending the wounded back to Cuba, and fighting in Congo alone until his death, as a revolutionary example; after being urged by his comrades and pressed by two emissaries sent by Castro, at the last moment he reluctantly agreed to leave Africa. In speaking about his experience in the Congo months later, Guevara concluded that he left rather than fight to the death because: "The human element failed. There is no will to fight. The leaders are corrupt. In a word... there was nothing to do." Guevara also declared that "we can't liberate by ourselves a country that does not want to fight." A few weeks later, when writing the preface to the diary he kept during the Congo venture, he began: "This is the history of a failure."

Guevara was reluctant to return to Cuba, because Castro had made public Guevara's "farewell letter"—a letter intended to only be revealed in the case of his death—wherein he severed all ties in order to devote himself to revolution throughout the world. As a result, Guevara spent the next six months living clandestinely in Dar es Salaam and Prague. During this time he compiled his memoirs of the Congo experience, and wrote drafts of two more books, one on philosophy and the other on economics. He then visited several Western European countries to test his new false identity papers, created by Cuban Intelligence for his later travels to South America. As Guevara prepared for Bolivia, he secretly traveled back to Cuba to visit Castro, as well as to see his wife and to write a last letter to his five children to be read upon his death, which ended with him instructing them:

Bolivia

In late 1966, Guevara's location was still not public knowledge, although representatives of Mozambique's independence movement, the FRELIMO, reported that they met with Guevara in late 1966 or early 1967 in Dar es Salaam regarding his offer to aid in their revolutionary project, which they ultimately rejected. In a speech at the 1967 International Workers' Day rally in Havana, the Acting Minister of the armed forces, Major Juan Almeida, announced that Guevara was "serving the revolution somewhere in Latin America".

Before he departed for Bolivia, Guevara altered his appearance by shaving off his beard and part of the top of his head as well as dyeing it grey so he would be unrecognizable as Che Guevara. On November 3, 1966, Guevara secretly arrived in La Paz, Bolivia on a flight from Montevideo, Uruguay under the false name Adolfo Mena González, and posed as a Uruguayan businessman working for the Organization of American States.

Guevara's first base camp was located in the montane dry forest in the remote Ñancahuazú region. Training at the camp in the Ñancahuazú valley proved to be hazardous and little was accomplished in the way of building a guerrilla army. Former Stasi operative Haydée Tamara Bunke Bider, better known by her ''nom de guerre'' "Tania", who had been installed as his primary agent in La Paz, was reportedly also working for the KGB and in several Western sources she is inferred to have unwittingly served Soviet interests by leading Bolivian authorities to Guevara's trail.

Guevara's guerrilla force, numbering about 50 and operating as the ELN (''Ejército de Liberación Nacional de Bolivia''; "National Liberation Army of Bolivia"), was well equipped and scored a number of early successes against Bolivian army regulars in the difficult terrain of the mountainous Camiri region. As a result of Guevara’s units winning several skirmishes against Bolivian troops in the spring and summer of 1967, the Bolivian government began to overestimate the true size of the guerrilla force. But in September, the Army managed to eliminate two guerrilla groups in a violent battle, reportedly killing one of the leaders.

Researchers hypothesize that Guevara's plan for fomenting revolution in Bolivia failed, for an array of reasons:

He had expected to deal only with the Bolivian military, who were poorly trained and equipped, and was unaware that the U.S. government had sent a team of the CIA's Special Activities Division commandos and other operatives into Bolivia to aid the anti-insurrection effort. The Bolivian Army would also be trained, advised, and supplied by U.S. Army Special Forces including a recently organized elite battalion of Rangers trained in jungle warfare that set up camp in La Esperanza, a small settlement close to the location of Guevara's guerrillas. Guevara had expected assistance and cooperation from the local dissidents which he did not receive, nor did he receive support from Bolivia's Communist Party, under the leadership of Mario Monje, which was oriented toward Moscow rather than Havana. In Guevara's own diary captured after his death, he wrote about the Communist Party of Bolivia, which he characterized as "distrustful, disloyal and stupid."

He had expected to remain in radio contact with Havana. The two shortwave transmitters provided to him by Cuba were faulty; thus the guerrillas were unable to communicate with and be resupplied, leaving them isolated and stranded.

In addition, Guevara's known preference for confrontation rather than compromise, which had previously surfaced during his guerrilla warfare campaign in Cuba, contributed to his inability to develop successful working relationships with local leaders in Bolivia, just as it had in the Congo. This tendency had existed in Cuba, but had been kept in check by the timely interventions and guidance of Fidel Castro.

The end result was that Guevara was unable to attract inhabitants of the local area to join his militia during the 11 months he attempted recruitment. Near the end of the venture Guevara wrote in his diary that "the peasants do not give us any help, and are turning into informers."

Capture and execution

Félix Rodríguez, a Cuban exile turned CIA Special Activities Division operative, advised Bolivian troops during the hunt for Guevara in Bolivia. In addition, the 2007 documentary ''My Enemy's Enemy'', directed by Kevin Macdonald, alleges that Nazi war criminal Klaus Barbie aka ''"The Butcher of Lyon"'', advised and possibly helped the CIA orchestrate Guevara's eventual capture.

On October 7, an informant apprised the Bolivian Special Forces of the location of Guevara's guerrilla encampment in the Yuro ravine. On October 8, they encircled the area with 1,800 soldiers, and Guevara was wounded and taken prisoner while leading a detachment with Simeón Cuba Sarabia. Che biographer Jon Lee Anderson reports Bolivian Sergeant Bernardino Huanca's account: that a twice wounded Guevara, his gun rendered useless, shouted "Do not shoot! I am Che Guevara and worth more to you alive than dead."

Guevara was tied up and taken to a dilapidated mud schoolhouse in the nearby village of La Higuera on the night of October 8. For the next half day, Guevara refused to be interrogated by Bolivian officers and would only speak quietly to Bolivian soldiers. One of those Bolivian soldiers, helicopter pilot Jaime Nino de Guzman, describes Che as looking "dreadful". According to Guzman, Guevara was shot through the right calf, his hair was matted with dirt, his clothes were shredded, and his feet were covered in rough leather sheaths. Despite his haggard appearance, he recounts that "Che held his head high, looked everyone straight in the eyes and asked only for something to smoke." De Guzman states that he "took pity" and gave him a small bag of tobacco for his pipe, with Guevara then smiling and thanking him. Later on the night of October 8, Guevara, despite having his hands tied, kicked Bolivian Officer Espinosa into the wall, after the officer entered the schoolhouse in order to snatch Guevara's pipe from his mouth as a souvenir. In another instance of defiance, Guevara spat in the face of Bolivian Rear Admiral Ugarteche shortly before his execution.

The following morning on October 9, Guevara asked to see the ''"maestra"'' (school teacher) of the village, 22-year-old Julia Cortez. Cortez would later state that she found Guevara to be an "agreeable looking man with a soft and ironic glance" and that during their conversation she found herself "unable to look him in the eye", because his "gaze was unbearable, piercing, and so tranquil." During their short conversation, Guevara pointed out to Cortez the poor condition of the schoolhouse, stating that it was "anti-pedagogical" to expect campesino students to be educated there, while "government officials drive Mercedes cars" ... declaring "that's what we are fighting against."

Later that morning on October 9, Bolivian President René Barrientos ordered that Guevara be killed. The order was relayed by Félix Rodríguez despite the U.S. government’s desire that Guevara be taken to Panama for further interrogation. The executioner was Mario Terán, a half-drunken sergeant in the Bolivian army who had requested to shoot Che on the basis of the fact that three of his friends from B Company, all named "Mario", had been killed in an earlier firefight with Guevara's band of guerrillas. To make the bullet wounds appear consistent with the story the government planned to release to the public, Félix Rodríguez ordered Terán to aim carefully to make it appear that Guevara had been killed in action during a clash with the Bolivian army. Gary Prado, the Bolivian captain in command of the army company that captured Guevara, said that the reasons Barrientos ordered the immediate execution of Guevara is so there would be no possibility that Guevara would escape from prison, and also so there would be no drama in regard to a trial.

Moments before Guevara was executed he was asked by a Bolivian soldier if he was thinking about his own immortality. "No", he replied, "I'm thinking about the immortality of the revolution." When Sergeant Terán entered the hut, Che Guevara then told his executioner, "I know you've come to kill me. Shoot, coward! You are only going to kill a man!" Terán hesitated, then opened fire with his semiautomatic rifle, hitting Guevara in the arms and legs. Guevara writhed on the ground, apparently biting one of his wrists to avoid crying out. Terán then fired several times again, wounding him fatally in the chest at 1:10 pm, according to Rodríguez. In all, Guevara was shot nine times. This included five times in the legs, once in the right shoulder and arm, once in the chest, and finally in the throat.

Months earlier, during his last public declaration to the Tricontinental Conference, Guevara wrote his own epitaph, stating "Wherever death may surprise us, let it be welcome, provided that this our battle cry may have reached some receptive ear and another hand may be extended to wield our weapons."

Post-execution, remains and memorial

After his execution, Guevara's body was lashed to the landing skids of a helicopter and flown to nearby Vallegrande, where photographs were taken of him lying on a concrete slab in the laundry room of the Nuestra Señora de Malta. Several witnesses were called to confirm that it was Guevara, key amongst them British journalist Richard Gott, the only witness to have met Guevara when he was alive.

Put on public show, as hundreds of local residents filed past the body, many of them considered Guevara's corpse to represent a "Christ-like" visage, with some of them even surreptitiously clipping locks of his hair as divine relics. Such comparisons were further extended when two weeks later upon seeing the post-mortem photographs, English art critic John Berger observed that they resembled two famous paintings: Rembrandt's ''The Anatomy Lesson of Dr. Nicolaes Tulp'' and Andrea Mantegna's ''Lamentation over the Dead Christ''. There were also four correspondents present when Guevara's body arrived in Vallegrande, including Bjorn Kumm of the Swedish ''Aftonbladet'', who described the scene in an November 11, 1967, exclusive for ''The New Republic''.

A declassified memorandum dated October 11, 1967 to United States President Lyndon B. Johnson from his National Security Advisor, Walt Whitman Rostow, called the decision to kill Guevara "stupid" but "understandable from a Bolivian standpoint." After the execution, Rodríguez took several of Guevara's personal items, including a Rolex GMT Master wristwatch which he continued to wear many years later, often showing them to reporters during the ensuing years. Today, some of these belongings, including his flashlight, are on display at the CIA. After a military doctor amputated his hands, Bolivian army officers transferred Guevara's body to an undisclosed location and refused to reveal whether his remains had been buried or cremated. The hands were preserved in formaldehyde to be sent to Buenos Aires for fingerprint identification. (His fingerprints were on file with the Argentine police.) They were later sent to Cuba.

On October 15, Fidel Castro acknowledged that Guevara was dead and proclaimed three days of public mourning throughout the island. On October 18, Castro addressed a crowd of one million mourners in Havana's Plaza de la Revolución and spoke about Guevara's character as a revolutionary. Fidel Castro closed his impassioned eulogy thusly:

French intellectual Régis Debray, who was captured in April 1967 while with Guevara in Bolivia, gave an interview from prison, in August 1968, where he enlarged on the circumstances of Guevara's capture. Debray, who had lived with Guevara's band of guerrillas for a short time, said that in his view they were "victims of the forest" and thus "eaten by the jungle." Debray described a destitute situation where Guevara's men suffered malnutrition, lack of water, absence of shoes, and only possessed six blankets for 22 men. Debray recounts that Guevara and the others had been suffering an "illness" which caused their hands and feet to swell into "mounds of flesh" to the point where you could not discern the fingers on their hands. Despite the futile situation, Debray described Guevara as "optimistic about the future of Latin America" and remarked that Guevara was "resigned to die in the knowledge that his death would be a sort of renaissance", noting that Guevara perceived death "as a promise of rebirth" and "ritual of renewal."

In late 1995, retired Bolivian General Mario Vargas revealed to Jon Lee Anderson, author of ''Che Guevara: A Revolutionary Life'', that Guevara's body was located near a Vallegrande airstrip. The result was a multi-national search for the remains, which would last more than a year. In July 1997, a team of Cuban geologists and Argentine forensic anthropologists discovered the remnants of seven bodies in two mass graves, including one man with amputated hands (like Guevara). Bolivian government officials with the Ministry of Interior later identified the body as Guevara when the excavated teeth "perfectly matched" a plaster mold of Che's teeth, made in Cuba prior to his Congolese expedition. The "clincher" then arrived when Argentine forensic anthropologist Alejandro Inchaurregui inspected the inside hidden pocket of a blue jacket dug up next to the handless cadaver and found a small bag of pipe tobacco. Nino de Guzman, the Bolivian helicopter pilot who had given Che a small bag of tobacco, later remarked that he "had serious doubts" at first and "thought the Cubans would just find any old bones and call it Che"; he stated "after hearing about the tobacco pouch, I have no doubts." On October 17, 1997, Guevara's remains, with those of six of his fellow combatants, were laid to rest with military honors in a specially built mausoleum in the Cuban city of Santa Clara, where he had commanded over the decisive military victory of the Cuban Revolution.

Removed when Guevara was captured were his 30,000-word, hand-written diary, a collection of his personal poetry, and a short story he authored about a young Communist guerrilla who learns to overcome his fears. His diary documented events of the guerrilla campaign in Bolivia with the first entry on November 7, 1966 shortly after his arrival at the farm in Ñancahuazú, and the last dated October 7, 1967, the day before his capture. The diary tells how the guerrillas were forced to begin operations prematurely because of discovery by the Bolivian Army, explains Guevara's decision to divide the column into two units that were subsequently unable to re-establish contact, and describes their overall unsuccessful venture. It also records the rift between Guevara and the Communist Party of Bolivia that resulted in Guevara having significantly fewer soldiers than originally expected and shows that Guevara had a great deal of difficulty recruiting from the local populace, partly because of the fact that the guerrilla group had learned Quechua, unaware that the local language was actually a Tupí–Guaraní language. As the campaign drew to an unexpected close, Guevara became increasingly ill. He suffered from ever-worsening bouts of asthma, and most of his last offensives were carried out in an attempt to obtain medicine.

The Bolivian Diary was quickly and crudely translated by ''Ramparts'' magazine and circulated around the world. There are at least four additional diaries in existence—those of Israel Reyes Zayas (Alias "Braulio"), Harry Villegas Tamayo ("Pombo"), Eliseo Reyes Rodriguez ("Rolando")—each of which reveals additional aspects of the events. In July 2008, the Bolivian government of Evo Morales unveiled Guevara's formerly sealed diaries composed in two frayed notebooks, along with a logbook and several black-and-white photographs. At this event, Bolivia's vice minister of culture, Pablo Groux, expressed that there were plans to publish photographs of every handwritten page later in the year. Meanwhile, in August 2009, anthropologists working for Bolivia's Justice Ministry discovered and unearthed five of Guevara's fellow guerrillas near the Bolivian town of Teoponte.

Legacy

Over forty years after his execution, Che's life and legacy still remain a contentious issue. The contradictions of his ethos at various points in his life have created a complex character of unending duality.

An array of notable individuals have lauded Guevara as a hero; for example, Nelson Mandela referred to him as "an inspiration for every human being who loves freedom" while Jean-Paul Sartre described him as "not only an intellectual but also the most complete human being of our age." Others who expressed their admiration include authors Graham Greene who remarked that Che "represented the idea of gallantry, chivalry, and adventure", and Susan Sontag who expounded that "(Che's) goal was nothing less than the cause of humanity itself." In the black community, philosopher Frantz Fanon professed Guevara to be "the world symbol of the possibilities of one man", while Black Panther Party head Stokely Carmichael eulogized that "Che Guevara is not dead, his ideas are with us." Praise has been reflected throughout the political spectrum, with the anarcho-capitalist / libertarian theorist Murray Rothbard extolling Guevara as a "heroic figure", lamenting after his death that "more than any man of our epoch or even of our century, (Che) was the living embodiment of the principle of revolution", while journalist Christopher Hitchens commented that "[Che's] death meant a lot to me and countless like me at the time, he was a role model, albeit an impossible one for us bourgeois romantics insofar as he went and did what revolutionaries were meant to do—fought and died for his beliefs." Guevara remains a beloved national hero to many in Cuba, where his image adorns the $3 Cuban Peso and school children begin each morning by pledging "We will be like Che." In his homeland of Argentina, where high schools bear his name, numerous Che museums dot the country, which in 2008 unveiled a bronze statue of him in his birth city of Rosario. Additionally, Guevara has been sanctified by some Bolivian campesinos as "Saint Ernesto", to whom they pray for assistance.

Conversely, Jacobo Machover, an exiled opposition author, dismisses the hero-worshipping and portrays him as a ruthless executioner. Detractors have theorized that in much of Latin America, Che-inspired revolutions had the practical result of reinforcing brutal militarism and internecine conflict for many years. In an assessment of Guevara, British historian Hugh Thomas opines that Che was a "brave, sincere and determined man who was also obstinate, narrow, and dogmatic." At the end of his life, according to Thomas, "he seems to have become convinced of the virtues of violence for its own sake", while "his influence over Castro for good or evil" grew after his death, as Fidel took up many of his views. In Thomas' assessment "as in the case of Martí, or Lawrence of Arabia, failure has brightened, not dimmed the legend." Alvaro Vargas Llosa of The Independent Institute has hypothesized that Guevara’s contemporary followers "delude themselves by clinging to a myth", while describing Guevara as "Marxist Puritan" who employed his rigid power to suppress dissent, while also operating as a "cold-blooded killing machine". Llosa has also accused Guevara's "fanatical disposition" as being the linchpin of the "Sovietization" of the Cuban revolution, speculating that he possessed a "total subordination of reality to blind ideological orthodoxy." Guevara remains a hated figure amongst many in the Cuban exile and Cuban-American community of the United States, who view him with animosity as "the butcher of La Cabaña."

Despite his polarized status, a high-contrast monochrome graphic of his face, created in 1968 by Irish artist Jim Fitzpatrick, has become one of the world's most universally merchandized and objectified images, found on an endless array of items, including t-shirts, hats, posters, tattoos, and bikinis, ironically contributing to the consumer culture Guevara despised. Yet, he still remains a transcendent figure both in specifically political contexts and as a wide-ranging popular icon of youthful rebellion.

Timeline

Archival media

Video footage

Guevara interviewed in 1964 on a visit to Dublin, Ireland, (2:53), English translation, from RTÉ Libraries and Archives, Video Clip

Guevara reciting a poem, (1:00), English subtitles, from ''El Che: Investigating a Legend'' – Kultur Video 2001, Video Clip

Guevara showing support for Fidel Castro, (0:22), English subtitles, from ''El Che: Investigating a Legend'' – Kultur Video 2001, Video Clip

Guevara speaking about labor, (0:28), English subtitles, from ''El Che: Investigating a Legend'' – Kultur Video 2001, Video Clip

Guevara speaking about the Bay of Pigs, (0:17), English subtitles, from ''El Che: Investigating a Legend'' – Kultur Video 2001, Video Clip

Guevara speaking against imperialism, (1:20), English subtitles, from ''El Che: Investigating a Legend'' – Kultur Video 2001, Video Clip

Audio recording

Guevara interviewed on ABC's ''Issues and Answers'', (23:53), English translation, narrated by Lisa Howard, March 24, 1964, Audio clip

List of works

Originally written in Spanish by Ernesto "Che" Guevara, later translated into English ''A New Society: Reflections for Today's World'', Ocean Press, 1996, ISBN 1-875284-06-0 ''Back on the Road: A Journey Through Latin America'', Grove Press, 2002, ISBN 0-8021-3942-6 ''Che Guevara, Cuba, and the Road to Socialism'', Pathfinder Press, 1991, ISBN 0-87348-643-9 ''Che Guevara on Global Justice'', Ocean Press (AU), 2002, ISBN 1-876175-45-1 ''Che Guevara: Radical Writings on Guerrilla Warfare, Politics and Revolution,'' Filiquarian Publishing, 2006, ISBN 1-59986-999-3 ''Che Guevara Reader: Writings on Politics & Revolution'', Ocean Press, 2003, ISBN 1-876175-69-9 ''Che Guevara Speaks: Selected Speeches and Writings'', Pathfinder Press (NY), 1980, ISBN 0-87348-602-1 ''Che Guevara Talks to Young People'', Pathfinder, 2000, ISBN 0-87348-911-X ''Che: The Diaries of Ernesto Che Guevara'', Ocean Press (AU), 2008, ISBN 1-920888-93-4 ''Colonialism is Doomed'', Ministry of External Relations: Republic of Cuba, 1964, ASIN B0010AAN1K ''Critical Notes on Political Economy: A Revolutionary Humanist Approach to Marxist Economics'', Ocean Press, 2008, ISBN 1-876175-55-9 ''Episodes of the Cuban Revolutionary War, 1956–58'', Pathfinder Press (NY), 1996, ISBN 0-87348-824-5 ''Guerrilla Warfare: Authorized Edition'', Ocean Press, 2006, ISBN 1-920888-28-4 ''Latin America: Awakening of a Continent'', Ocean Press, 2005, ISBN 1-876175-73-7 ''Marx & Engels: An Introduction'', Ocean Press, 2007, ISBN 1-920888-92-6 ''Our America And Theirs: Kennedy And The Alliance For Progress'', Ocean Press, 2006, ISBN 1-876175-81-8 ''Reminiscences of the Cuban Revolutionary War: Authorized Edition'', Ocean Press, 2005, ISBN 1-920888-33-0 ''Self Portrait Che Guevara'', Ocean Press (AU), 2004, ISBN 1-876175-82-6 ''Socialism and Man in Cuba'', Pathfinder Press (NY), 1989, ISBN 0-87348-577-7 ''The African Dream: The Diaries of the Revolutionary War in the Congo'', Grove Press, 2001, ISBN 0-8021-3834-9 ''The Argentine'', Ocean Press (AU), 2008, ISBN 1-920888-93-4 ''The Bolivian Diary of Ernesto Che Guevara'', Pathfinder Press, 1994, ISBN 0-87348-766-4 ''The Great Debate on Political Economy'', Ocean Press, 2006, ISBN 1-876175-54-0 ''The Motorcycle Diaries: A Journey Around South America'', London: Verso, 1996, ISBN 1-85702-399-4 ''The Secret Papers of a Revolutionary: The Diary of Che Guevara'', American Reprint Co, 1975, ASIN B0007GW08W ''To Speak the Truth: Why Washington's "Cold War" Against Cuba Doesn't End'', Pathfinder, 1993, ISBN 0-87348-633-1

See also

Main:

Che Guevara (photo)

Che Guevara in popular culture

Legacy of Che Guevara

Guevarism

Books:

The Motorcycle Diaries (book)

''Guerrilla Warfare'' (book)

''Episodes of the Cuban Revolutionary War'' (book)

Films:

''Che – Part 1 & Part 2'' (2008 film)

''The Motorcycle Diaries'' (film)

''Che!'' (1969 film)

''The Hands of Che Guevara'' (film)

Notes

References

Almudevar, Lola (October 9, 2007). "Bolivia marks capture, execution of 'Che' Guevara 40 years ago". ''San Francisco Chronicle''.

Anderson, Jon Lee (1997). ''Che Guevara: A Revolutionary Life''. New York: Grove Press. ISBN 0-8021-1600-0.

Bamford, James (2002). ''Body of Secrets: Anatomy of the Ultra-Secret National Security Agency'' (Reprint edition). New York: Anchor Books. ISBN 0-385-49908-6.

BBC News (January 17, 2001). "Profile: Laurent Kabila". Accessed April 10, 2008.

BBC News (May 26, 2001). ''Che Guevara photographer dies''. Accessed January 4, 2006.

BBC News (October 9, 2007). "Cuba pays tribute to Che Guevara". ''BBC News, International version''.

Ben Bella, Ahmed (October 1997). "Che as I knew him". ''Le Monde diplomatique''. mondediplo.com. Accessed February 28, 2008.

Bockman, USMC Major Larry James (April 1, 1984). ''The Spirit of Moncada: Fidel Castro's Rise to Power 1953–1959''. United States: Marine Corps Command and Staff College.

Castañeda, Jorge G (1998). ''Che Guevara: Compañero''. New York: Random House. ISBN 0-679-75940-9.

Castro, Fidel (editors Bonachea, Rolando E. and Nelson P. Valdés; 1972). ''Revolutionary Struggle 1947–1958''. Cambridge, Massachusetts and London: MIT Press. ISBN 0-262-02065-3.

DePalma, Anthony (2006). ''The Man Who Invented Fidel: Castro, Cuba, and Herbert L. Matthews of the New York Times''. New York: Public Affairs. ISBN 1-58648-332-3.

Dorfman, Ariel (June 14, 1999). ''Time 100: Che Guevara''. ''Time magazine''.

Dorschner, John and Roberto Fabricio (1980). ''The Winds of December: The Cuban Revolution of 1958''. New York: Coward, McCann & Geoghegen. ISBN 0-698-10993-7.

Dumur, Jean (interviewer) (1964). ''L'interview de Che Guevara'' (Video clip; 9:43; with English subtitles).

Gálvez, William (1999). ''Che in Africa: Che Guevara's Congo Diary''. Melbourne: Ocean Press, 1999. ISBN 1-876175-08-7.

Gómez Treto, Raúl (Spring 1991). "Thirty Years of Cuban Revolutionary Penal Law". ''Latin American Perspectives'' 18(2), Cuban Views on the Revolution. 114–125.

Gott, Richard (August 11, 2005). "Bolivia on the Day of the Death of Che Guevara". ''Le Monde diplomatique''. Accessed February 26, 2006.

Grant, Will (October 8, 2007). "CIA man recounts Che Guevara's death". ''BBC News''. Accessed February 29, 2008.

Guevara, Ernesto "Che" (1995). ''Motorcycle Diaries''. London: Verso Books.

Guevara, Ernesto "Che" (editor Waters, Mary Alice) (1996). ''Episodes of the Cuban Revolutionary War 1956–1958''. New York: Pathfinder. ISBN 0-87348-824-5.

Guevara, Ernesto "Che" (1965). "Che Guevara's Farewell Letter".

Guevara, Ernesto "Che" (1967a). "English Translation of Complete Text of his ''Message to the Tricontinental''"

Guevara, Ernesto "Che" (1967b). ''"Diario (Bolivia)"''. Written 1966–1967.

Guevara, Ernesto "Che" (editors Bonachea, Rolando E. and Nelson P. Valdés; 1969). ''Che: Selected Works of Ernesto Guevara'', Cambridge, Massachusetts: MIT Press. ISBN 0-262-52016-8

Guevara, Ernesto "Che" (1972). ''Pasajes de la guerra revolucionaria''.

Guevara, Ernesto "Che" (translated from the Spanish by Patrick Camiller; 2000). ''The African Dream''. New York: Grove Publishers. ISBN 0-8021-3834-9.

Guevara, Ernesto "Che" (2005). "Socialism and man in Cuba" (First published March 12, 1965 as "From Algiers, for Marcha. The Cuban Revolution Today"). ''Che Guevara Reader''. (1997). Ocean Press. ISBN 1-875284-93-1

Guevara Lynch, Ernesto (2000). ''Aquí va un soldado de América''. Barcelona: Plaza y Janés Editores, S.A. ISBN 84-01-01327-5.

Hall, Kevin (2004). "In Bolivia, Push for Che Tourism Follows Locals' Reverence". ''Common Dreams''. commondreams.org. Accessed November 15, 2008.

Haney, Rich (2005). ''Celia Sánchez: The Legend of Cuba's Revolutionary Heart''. New York: Algora Pub. ISBN 0-87586-395-7.

Hari, Johann (October 6, 2007). "Johann Hari: Should Che be an icon? No". ''The Independent''.

Hart, Joseph (2004). ''Che: The Life, Death, and Afterlife of a Revolutionary''. New York: Thunder's Mouth Press. ISBN 1-56025-519-6.

Ireland's Own (August 12, 2000). ''From Cuba to Congo, Dream to Disaster for Che Guevara''. Accessed January 11, 2006.

Kornbluh, Peter (1997). ''Electronic Briefing Book No. 5''. National Security Archive. Accessed March 25, 2007.

Lacey, Mark (October 26, 2007). "Lone Bidder Buys Strands of Che's Hair at U.S. Auction". ''New York Times''.

Lacey, Mark (October 9, 2007). "A Revolutionary Icon, and Now, a Bikini". ''The New York Times''.

Lago, Armando M (September 2005). "". ''Cuba: the Human Cost of Social Revolution''. (Manuscript pending publication.) Summit, New Jersey: Free Society Project. |page=5}}

Mittleman, James H (1981). ''Underdevelopment and the Transition to Socialism – Mozambique and Tanzania''. New York: Academic Press. ISBN 0-12-500660-8

Moynihan, Michael. "Neutering Sartre at Dagens Nyheter". ''Stockholm Spectator''. Accessed February 26, 2006.

Murray, Edmundo (November–December 2005). "Guevara, Ernesto [Che (1928–1967)]". ''Irish Migration Studies in Latin America'' (www.irlandeses.org).

Che Guevara, by Frank Niess, Haus Publishers Ltd, 2007, ISBN 1-904341-99-3.

O'Hagan, Sean (July 11, 2004). "Just a pretty face?". ''The Guardian''. Accessed October 25, 2006.

Ramonez, Ignacio (2007). Translated by Andrew Hurley. ''Fidel Castro: My Life'' London: Penguin Books. ISBN 9780141026268

Rodriguez, Félix I. and John Weisman (1989). ''Shadow Warrior/the CIA Hero of a Hundred Unknown Battles''. New York: Simon & Schuster. ISBN 0-671-66721-1.

Ryan, Henry Butterfield (1998). ''The Fall of Che Guevara: A Story of Soldiers, Spies, and Diplomats''. New York: Oxford University Press. ISBN 0-19-511879-0.

Sanati, Kimia (October 3, 2007). "Islamist, Socialist Revolutions Don't Mix". IPS News. (Reporting from Tehran, Iran). Accessed October 13, 2010.

Schipani, Andres (September 23, 2007). "The Final Triumph of Saint Che". ''The Observer''. (Reporting from La Higuera.)

Selvage, Major Donald R. – USMC (April 1, 1985). ''Che Guevara in Bolivia''. Globalsecurity.org. Accessed January 5, 2006.

Time Magazine (October 12, 1970). "Che: A Myth Embalmed in a Matrix of Ignorance".

Time Magazine cover story (August 8, 1960). "Castro's Brain".

U.S. Army (April 28, 1967). ''Memorandum of Understanding Concerning the Activation, Organization and Training of the 2d Ranger Battalion – Bolivian Army''. Accessed June 19, 2006.

Vargas Llosa, Alvaro (July 11, 2005). "The Killing Machine: Che Guevara, from Communist Firebrand to Capitalist Brand". ''The Independent Institute''. Accessed November 10, 2006.

"World Combined Sources" (October 2, 2004). "Che Guevara remains a hero to Cubans". ''People's Weekly World''.

External links

BBC Audio Archive: Profile of Che Guevara

BBC News – Che Guevara Images:   Set 1, Set 2, Set 3

Central Intelligence Agency: Reports on Che Guevara

Che Guevara Internet Archive: Speeches, Images

Democracy Now: "Life & Legacy of Che Guevara"

Discovery Channel: ''Ernesto "Che" Guevara''

Documentary: ''Che Guevara: Guerrilla to the End''

Documentary: ''Che Guevara, The Body & The Legend''

History International: ''Tracing Che: A Motorcycle Journey''

In Defense of Marxism: 40th Anniversary Part 1 --- Part 2

Life Magazine Gallery: Che Guevara, Revolutionary Life

MSNBC Slideshow: "In Cuba, Che Still Sells Revolution"

National Security Archive: The Death of Che Guevara

New York Post: Ernesto "Che" Guevara Photo Gallery

NPR Audio Report: Che Guevara

NY Times Interactive Gallery: "A Revolutionary Afterlife"

Slate Magazine: Picture Essay of Che

Slideshow: ''Fidel and Che: A Revolutionary Friendship''

State of Nature: Interview on Che with Jon Lee Anderson

The Guardian: "Making of a Marxist" ~ Che's Early Journals

The History Channel: ''The True Story of Che Guevara''

Wall Street Journal Gallery: "The Ubiquitous Che"

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