Download André Gorz and the Sartrean Legacy: Arguments for a by Finn Bowring PDF

By Finn Bowring

A accomplished and scholarly exploration of the private and philosophical origins of André Gorz's paintings, this booklet contains a designated 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 idea within which the intent and that 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

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Although Sartre recognised that the for-itself has to exist on each temporal plane, he did not consider the possibility that it might have the capacity, if not the necessity, of privileging one particular dimension as that through which it pursues coincidence with itself. And in choosing one such dimension, Gorz argues, the for-itself chooses the founding ideal and corresponding values which haunt that dimension as the goal of its fundamental project. The three dimensions and regions of value can then be organised into a hierarchy reflecting how the degree of tension or intensity of nihilation – and thus the degree of ethical autonomy – required of consciousness increases as we move from the past to the future.

Morality requires that we choose ourselves as the free and impossible being that we are: ‘To will oneself free is to effect the transition from nature to morality by establishing a genuine freedom on the original upsurge of our existence’ (Beauvoir 1948: 118, 25). Yet this conversion is not achieved simply by virtue of a wilful subjective adjustment. Choosing freedom as one’s fundamental value and goal means effectuating that freedom in action which yields positive results. Hence Merleau-Ponty was right to stress the need ‘to transform into actual freedom the prenatal freedom which is there only to condemn us’ (1974a: 161).

Morality requires that we choose ourselves as the free and impossible being that we are: ‘To will oneself free is to effect the transition from nature to morality by establishing a genuine freedom on the original upsurge of our existence’ (Beauvoir 1948: 118, 25). Yet this conversion is not achieved simply by virtue of a wilful subjective adjustment. Choosing freedom as one’s fundamental value and goal means effectuating that freedom in action which yields positive results. Hence Merleau-Ponty was right to stress the need ‘to transform into actual freedom the prenatal freedom which is there only to condemn us’ (1974a: 161).

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