In questi anni si confronta con la riflessione filosofica di Heidegger e Jaspers, accogliendo alcune istanze della corrente esistenzialista, senza tuttavia riconoscersi del tutto in questo orientamento di pensiero. Di religione ebraica, nel , si converte al cattolicesimo. Ancora una volta, dunque, si deve superare la distinzione dualistica tra soggetto e oggetto o, meglio, la contrapposizione di remota ascendenza cartesiana tra un soggetto che ha esclusivamente una funzione conoscitiva e spirituale e un corpo oggettivo cui sono assegnate le funzioni biologiche. Altre diffuse tentazioni da cui il filosofo deve tenersi lontano, aggiunge Marcel, sono il prendere posizione su questioni e problematiche di cui ha una modesta conoscenza, o che addirittura ignora, e il ricondurre ogni specifica e concreta situazione a dei principi illegittimamente assolutizzati. Il pensatore francese, poi, sottolinea la gioia sana che accompagna la ricerca del tecnico intento a perfezionare il suo modo di procedere. Marcel riconosce, pertanto, che in un momento in cui il primato assoluto spetta alla tecnica, si determina inevitabilmente un processo di desacralizzazione che investe la vita e tutte le sue manifestazioni.
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Dr Brendan Sweetman Book Reviews reason. Moreover, Lem- ultimately grounded in the love of truth mons identifies the normative specifi- and goodness which is present in all hu- cations of the love precepts and their man persons. By Gabriel Marcel. Translated by Emma Craufurd and Paul Seaton. South Bend, IN: St. The work of French philosopher by Emma Craufurd. The book brings Gabriel Marcel continues to be relevant together eleven essays by Marcel on a in the twenty-first century.
Several of variety of his central themes, including his major themes, which are developed hope, intersubjective relations, the fam- with a blend of concreteness and com- ily, transcendence, moral values, fidelity, mon sense—including his focus on and immortality, as well as penetrating human dignity, the inability of concep- essays on Sartre and Rilke. We must philosopher. This conscious states belong. Marcel astutely question, his thought is very close to that notes that this is not a question of aspir- of Martin Buber.
It is part of our argue today. For this kind of aspiration nature to crave confirmation of ourselves would still spring from the ego and not through interaction with other people; from the personality, and would be yet yet there is always a temptation to treat another form of self-complacency. The others as objects, to manipulate them for personality is only realized in the act our own purposes.
This ceptual agreement between a concept is therefore a good illustration of what and that which it is the concept of. This is an essential objective demonstration but to point aspect of human life, but not the only out that it is not quite appropriate here aspect, and not even the most important. The truth is known at the hope, I strengthen, and when I despair, level of existential contact, and not at the or simply doubt, I weaken or let go of, conceptual level, but it is known none- a certain bond which unites me to the theless, and it is known objectively.
One can task of philosophy is to help describe, adopt this attitude of hope toward life in so far as this is possible, something in general, and this bond, he believes, of this experience and this journey. Art shows every evidence of being religious and drama can also assist in this task. Marcel identifies several mysteries of Another central experience in life is existence: the unity of body and soul; the that of hope, to which Marcel devotes experience of embodiment; and what he a long essay.
He also includes in this list can sometimes be a form of wishful the mystery of the family, the subject of thinking, and a deeper, absolute hope in another essay in the volume. Mysteries the rational nature and meaningfulness are realities that I am involved in, and of human existence itself 24—5.
Mar- that I cannot detach myself from to cel argues that the latter kind of hope analyze objectively. This is because my is reasonable in the face of its opposite involvement is necessarily lost in the which we see in Sartre —ultimate de- move to abstraction, and therefore what I spair about human existence.
And yet come to know conceptually is not what I the method of logical reasoning does know experientially. As with the union of not seem to open the way for hope to body and soul, I cannot make of family emerge for us; it seems to elude concep- relationships a pure idea to be placed in tual description.
It is find myself in this situation of mystery, analogous to a patriot who refuses to feeling, intimate desire, love, and so give up hoping for the liberation of his forth 66—8. To evoke the mystery of country, and in hoping thus, he really the family is not to solve a conceptual American Catholic Philosophical Quarterly problem but to try to recapture a reality, of the realm of mystery, an experiential and to awaken the soul to its presence.
Primary reflection, reader to think along with him, aimed or ordinary critical reasoning, cannot at trying to recover the experience for capture the essence of fatherhood; it himself, an experience that is ultimately can only speak of procreation, paternity, beyond conceptual knowledge. Marcel and various judicial and sociological offers similar analyses in essays devoted considerations relating to the concept to the subject of fidelity in human rela- of fatherhood. We need to appeal to sec- tionships, and on immortality, in which ondary reflection in order to describe the he tries to show by probing each subject relation of fatherhood with any degree of that there is an inexpressible but rational accuracy.
Secondary reflection is a special aspect to unconditional commitments kind of reflection that allows us a type that points toward the transcendent. This is a truth After all of the academic discussions the individual discovers in experience have been played out, including a con- rather than through conceptual thinking.
Edited by Bernard N. Pieper an anti-Cartesian, as a true ancient, yet retained a salutary balance of truth and paradoxically engaged some of the pro- meaning; he refused to bracket being found issues of contemporary life, such and pursued the analogy of being with as political totalitarianism, historical respect to knowledge of God. Pieper set progress, friendship, and sexuality. His himself on a path of true hope avoiding bold and firm resolve to philosophize in the nihilism and utopianism of many faith and in true openness to the mystery contemporary European thinkers.