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And that’s because Alexander’s novel was talking about Sartre.While most accounts of Alexander’s life treat it as at most a footnote, Alexander was the first person to translate Sartre’s novel Nausea and his collection The Wall and Other Stories into English.

And that’s because Alexander’s novel was talking about Sartre.While most accounts of Alexander’s life treat it as at most a footnote, Alexander was the first person to translate Sartre’s novel Nausea and his collection The Wall and Other Stories into English.

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While the Prydain Chronicles as a whole still invoke the language of destiny, at its conclusion Alexander insists on the primacy of human choice over any design or plan.His version of Nausea, published by New Directions, was reviewed in 1949 in the New York Times—negatively, in reference both to Sartre’s work and the quality of its translation—by none other than Vladimir Nabokov.But despite Nabokov’s dismissal, Alexander’s translations are still in print.It’s by Jean-Paul Sartre, from his lecture “Existentialism is a Humanism.” Here Sartre is explaining the idea of existentialist choice through the anecdote of a man choosing between caring for his aged mother or fleeing France to try to join up with the Free French Army during World War II.It only sounds like Sartre was talking about Alexander’s novel.He has returned in triumph to his childhood home, and learned that he, his companions, and his bride-to-be will travel to the Summer Country, a land of eternal life and peace. Yet Taran’s sleep is troubled by dreams, and when he wakes he resolves not to go to the Summer Country.This is the traditional reward for heroism in epic fantasy, from Tolkien’s Undying Lands and C. He chooses to remain alone, without his intended bride, and embrace his inevitable death in order to attempt to fulfill the promises he’s made over the course of the novel to rebuild war-torn Prydain, even though his “efforts may well go unrewarded, unsung, forgotten.” Taran has found himself in a paradigmatic dilemma, confronted by two very different modes of action; the one concrete, immediate, but directed towards only one individual; and the other an action addressed to an end infinitely greater, a national collectivity, but for that very reason ambiguous—and it might be frustrated on the way.Serving in Army intelligence during World War II, Alexander was stationed first in Wales and then in Paris, where he lived between 1945 and mid-1946.There he took classes at the Sorbonne, visited with Gertrude Stein, befriended and translated the Surrealist poet Paul Éluard, and discovered the works of Sartre, only then coming to international prominence.Rejecting the idea that “people are born heroes,” Sartre instead declares that “the existentialist says that the coward makes himself cowardly, the hero makes himself heroic; and that there is always a possibility for the coward to give up cowardice and for the hero to stop being a hero.” In other words, the idea of being born noble, as Taran realizes, is absurd.He is, in Sartre’s words, “nothing else but the sum of his actions, nothing else but what his life is.” Existentialism is thus above all a philosophy of free will.