By Finn Bowring
A entire and scholarly exploration of the private and philosophical origins of André Gorz's paintings, this e-book features a targeted research of his early untranslated texts, in addition to serious 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 concept within which the intent and that means of social critique is firmly rooted in people's lived event.
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Additional info for André Gorz and the Sartrean Legacy: Arguments for a Person-Centred Social Theory
This is why both a phenomenological and an anthropological study of human conducts and attitudes is necessary. Only then, Gorz suggests, can we identify the ‘ethical choices’ individuals have made of themselves, and indicate the possibility of them achieving a higher, richer and more authentic existence. Valorisation of the past: vital values The past, Gorz writes, is what the for-itself is, what it has to be, by an ‘unconditioned necessity’. It is its ‘original condition’, its ‘rootedness in being’.
He then concludes by distinguishing between those who ‘believe that their mission of effecting the existence of the in-itself-for-itself is written in things’ and who are ‘condemned to despair’, and the subject who is able to value one activity over another by virtue ‘of the degree of consciousness which it possesses of its ideal goal’ (1956: 627). 30 André Gorz and the Sartrean Legacy Conversion to a positive and authentic freedom, in other words, does not extinguish the experience of being a negative and incomplete being, nor the spontaneous desire to be God.
Sartre suggests that the precise thematisation of this original project can vary widely – one may choose to be a conqueror or a victim, a hero or a villain, an activist or a dreamer – but the ultimate meaning of every project remains the same: to be that self-caused being which is its own complete foundation. Since the structure of this being is synonymous with the essence of what religions call ‘God’, Sartre surmises that ‘the best way to conceive of the fundamental project of human reality is to say that man is the being whose project is to be God’ (1956: 566).