By Finn Bowring
A finished and scholarly exploration of the private and philosophical origins of André Gorz's paintings, this ebook incorporates a specified research of his early untranslated texts, in addition to serious dialogue of his dating to the paintings of Husserl, Sartre, Merleau-Ponty, Marx and Habermas. Reassessing pivotal notions corresponding to the 'lifeworld' and the 'subject', it argues that Gorz has pioneered a person-centred social concept during which the intent and that 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
Hence he agrees with Husserl that the ‘meaning’ of objects is constituted by consciousness, but argues that Husserl, by reducing the existence of objects to their constituted meaning, overlooks their actual ‘being’. In Sartre’s account, the otherness of the object does not simply derive from the absent or lacking aspects which consciousness projects onto it. Rather, the object gives itself to consciousness as a transcendent ‘plenitude of being’, as the presence of a being other than itself. All consciousness is consciousness of something.
Vital attitudes If the ethical choice of Life – the choice to be the timeless perpetuation of one’s facticity – leads to inauthentic activities and attitudes, this is because the ideal of Nature is precisely that: an ideal. Certainly most people will, at one time or another, be able to enjoy themselves as vital beings, to valorise their physically and sensory possibilities and to flourish spontaneously as an embodied transcendence. But to choose to exist on the vital level alone – to choose Nature as one’s fundamental project – is to produce oneself as the naturalising perpetuation of all three regions of facticity, and there is no guarantee that they will all permanently lend themselves to vital valorisation.
3 Indeed, Merleau-Ponty himself eventually recognised that ‘behind the idea of sovereign choice there was even in Sartre’s thinking (as can be seen in Being and Nothingness) the different and really antagonistic idea of a freedom which is freedom only embodied in the world as work done upon a factual situation’ (1964: 155). Even so, Merleau-Ponty’s suspicions regarding Sartre’s notion of transcendence do lead to a more sophisticated and elegant version of the wider criticisms aimed at Sartre’s philosophy, particularly those voiced from a Marxist perspective (see, for example, Marcuse 1983).
André Gorz and the Sartrean Legacy: Arguments for a Person-Centred Social Theory by Finn Bowring