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

By Finn Bowring

A complete and scholarly exploration of the private and philosophical origins of André Gorz's paintings, this publication incorporates a designated 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 resembling the 'lifeworld' and the 'subject', it argues that Gorz has pioneered a person-centred social concept within which the rationale and that means of social critique is firmly rooted in people's lived adventure.

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Extra info for André Gorz and the Sartrean Legacy: Arguments for a Person-Centred Social Theory

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Hence ‘the for-itself in its being is failure’ (1956: 89). The particular values and possibilities which each for-itself projects itself to coincide with are neither uniform nor purely arbitrary, however. The concept of facticity already shows that for Sartre the freedom of the for-itself is not wholly undetermined, but emerges in 22 André Gorz and the Sartrean Legacy the midst of an empirical situation which restricts its factual possibilities. A third concept, that of the ‘original project’, shows that the meaning which the for-itself confers on its particular situation is also not the outcome of undetermined caprice.

Yet Gorz finds a clearer indication of his own thinking in Sartre’s discussion of temporality (see Sartre 1956: 107–42). Here Sartre had argued that the for-itself constitutes itself simultaneously across three dimensions of nihilation. It nihilates itself in the past (in relation to what it has been), in the present (in relation to what it is), and in the future (in relation to what it projects it will be). This demonstrated, for Gorz, that consciousness exists on three different planes, each Gorz and the Moral Conversion 35 implying a differently structured relation to being and value.

It nihilates itself in the past (in relation to what it has been), in the present (in relation to what it is), and in the future (in relation to what it projects it will be). This demonstrated, for Gorz, that consciousness exists on three different planes, each Gorz and the Moral Conversion 35 implying a differently structured relation to being and value. And although Sartre wrote that consciousness, being ‘diasporatic’, has to exist on each temporal plane simultaneously, he did not question whether the for-itself was compelled to given equal importance to each.

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