By Finn Bowring
A entire and scholarly exploration of the non-public and philosophical origins of André Gorz's paintings, this e-book features a specific research of his early untranslated texts, in addition to severe dialogue of his courting to the paintings of Husserl, Sartre, Merleau-Ponty, Marx and Habermas. Reassessing pivotal notions similar to the 'lifeworld' and the 'subject', it argues that Gorz has pioneered a person-centred social conception within which the rationale and which means of social critique is firmly rooted in people's lived event.
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Additional resources for André Gorz and the Sartrean Legacy: Arguments for a Person-Centred Social Theory
To the extent that consciousness constitutes itself as the foundation of itself in situation, then the for-itself chooses the meaning of its situation. But since consciousness always discovers itself already situated, already ‘abandoned’ in the heart of the world, it cannot choose this empirical condition itself but must perpetually assume it as the factual and contingent basis of its freedom. ‘Facticity is only one indication which I give myself of the being to which I must reunite myself in order to be what I am’ (1956: 83).
Though MerleauPonty’s interpretation of Sartre is not wholly convincing, his argument is clear: the factual circumstances of existence cannot be defined in opposition to freedom; they are the very substance of that freedom, ‘the roots which thrust it into the world’. ‘It is a matter of understanding that the bond which attaches man to the world is at the same time his way to freedom’ (1974b: 179). ‘To want to change the world, we need a truth which gives us a hold on adversity; we need, not a world that is, as Sartre says, opaque and rigidified, but rather a world which is dense and which moves’ (1974a: 143–4).
And this is what he demanded: he could only make himself understood by a language which by its precision excluded the unspoken and the unspeakable, which people claim to have in common as the cultural foundation of their self-evidences, and which was necessarily a type of communion from which he was excluded . . Existence had to become thinkable: he had no use for the subjectivism and irrationalism of Chestov, Nietzsche and Jaspers, of all these aristocrats of existence who, by means of mystic and pantheistic ecstasies, of incommunicable inner experiences, claim to strike up some sort of privileged relationship with Being, the unthinkable and unspeakable Truth of which raised them above the common herd and formed the basis of their metaphysical election.