By Finn Bowring
A complete and scholarly exploration of the private and philosophical origins of André Gorz's paintings, this e-book contains a precise 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 comparable to the 'lifeworld' and the 'subject', it argues that Gorz has pioneered a person-centred social idea during which the intent and which means of social critique is firmly rooted in people's lived event.
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Extra resources for André Gorz and the Sartrean Legacy: Arguments for a Person-Centred Social Theory
I take up a pen, for example, and it is the words which employ the hand that is writing. If my projects founder in reality, it is the world which is difficult and obstructive, not my goals which are impractical and ineffectual. And if I feel anger, sadness or despair at the impotence of my intentions, my emotional conduct will in turn be experienced as a response provoked by the exigencies of the world. This explains, Sartre later illustrates, how ‘the man who is angry sees on the face of his opponent the objective quality of asking for a punch on the nose’ (1956: 163).
The possibility of conversion certainly seems alien to a philosophy which portrayed the deepest structure of human consciousness as a vain desire to be God. 14, 581). And despite appearing to end the same book on a despairing note, Sartre also concludes this work by suggesting that, by means of ‘existential psychoanalysis’, the for-itself can be made aware of its vain desire to be God, thereby allowing it, by ‘turning its back’ on this impossible goal, to ‘put an end to the reign of this value’.
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.
André Gorz and the Sartrean Legacy: Arguments for a Person-Centred Social Theory by Finn Bowring