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The mystery of being, by Gabriel Marcel
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This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.
- Sales Rank: #10469034 in Books
- Published on: 2010-08-08
- Original language: English
- Number of items: 1
- Dimensions: 9.69" h x .52" w x 7.44" l, .98 pounds
- Binding: Paperback
- 246 pages
Language Notes
Text: English, French (translation)
Most helpful customer reviews
47 of 47 people found the following review helpful.
Intersubjectivity is the answer
By Shalom Freedman
There was a time in my life when I read and reread this work. This does not mean that I understood it fully. But the idea of 'intersubjectivity' and that it is through being with and understanding others that we become most truly human is one which had great influence on me. It took me away as I was looking to be taken away from a kind of philosophical solipsism a kind of sense that all should rest only in 'I' and 'I' that would prove upon reflection 'unstable as water'. Marcel is a humane thinker, one who tries to take us from the celebration of Nothingness and Death to the celebration of life in community with others. I doubt that he is read much today in the English- language world, but to my mind he is a very valuable and helpful thinker . A mensch of philosophy.
0 of 0 people found the following review helpful.
THE SECOND VOLUME OF MARCEL’S MOST IMPORTANT “SUMMATION” WORK
By Steven H Propp
Gabriel Honoré Marcel (1889-1973) was a French philosopher, playwright, music critic and Christian existentialist. He wrote many other books, such as Metaphysical Journal, etc. This is the second of two series of Gifford Lectures given by Marcel in 1949 and 1950, at the University of Aberdeen; the first volume is Mystery of Being: 1. Reflection and Mystery. [NOTE: page numbers refer to the 210-page Gateway paperback edition.]
He begins the first lecture by stating, “this time we shall have to ask ourselves questions about the nature of being as such. As soon as we do that, it will be as though we had to move in a new dimension… this new dimension will have to conform with those in which our earlier enquiries were contained. I shall make use of the method which I often found useful last year of continually reviving the metaphors with which I reinforce my arguments. I shall say that everything happens now, rather as in a fugue when a new voice intervenes… in some way [the new voice] changes the whole colour of the complete work. Later, it should be necessary for us… to keep the spatial metaphor present in our minds simultaneously with the musical metaphor. Thus we shall gain a more distinct idea of the sort of transformation, of the sort of revival, which this second series of lectures must attempt to introduce.” (Pg. 1-2) He summarizes, “we must recognize from the outset that the enquiry moves in a dimension which cannot be that of solipsist reflection… even in the most critical sense, that is to say of a reflection which is centered on the transcendental Ego, by whatever name we may call it. In more concrete language: I concern myself with being only in so far as I have a more or less distinct consciousness of the underlying unity which ties me to other beings of whose reality I already have a preliminary notion.” (Pg. 19)
He observes, “from the moment when my affirmation becomes love, it resigns in favour of that which is affirmed, of the thing which is asserted in its substantial value. This is precisely what love it; it cannot be divorced from this resignation. In other words, love is the active refusal to treat itself as subjective, and it is in this refusal that it cannot be separated from faith; in fact it is faith.” (Pg. 69) He adds, “secondary reflection, while not yet being itself faith, succeeds at least in preparing or fostering what I am ready to call the spiritual setting of faith…if belief lays itself open to the attack of critical reflection, it is because of the aspect which it turns toward it… the determining factor here is the idea which I tend to form of it for myself… from the moment when I am… outside faith; that is from the moment when we cease to live it… The line of secondary reflection …. [has] for its proper function … asking whether the idea of faith with which primary reflection was concerned may not be a corrupt or deformed experience of something or an entirely different order.” (Pg. 74-75)
He argues, “my freedom is not and cannot be something that I observe as I observe an outward fact; rather it must be something that I decide and that I decide, moreover, without any appeal. It is beyond the power of anyone to reject the decision by which I assert my freedom, and this assertion is ultimately bound up with the consciousness that I have of myself.” (Pg. 126) He states, “now that we are dealing with ‘being in the world,’ we find that what we are concerned with is precisely the non-identifiable, as such; and this for the quite obvious reason that no identifications at all can be made except on the inside of or within the boundaries of being in the world. In the perspective of faith, however, which is at the same time that of freedom, it is this non-identifiable which is experienced or apprehended as the absolute Thou.” (Pg. 141)
He testifies, “The Christian idea of an indwelling of Christ in the man who is completely faithful to Him, an idea which corresponds exactly in the religious order to the position which I am trying to define on the philosophical plane, involves a categorical rejection of this purely imaginary way of picturing it. Just as I spoke in my first series of lectures of creative fidelity, so now we are concerned with creative testifying. But we must repeat once more that creation is never a production; it implies an active receptivity, and in this connection any idealist interpretation must be resolutely rejected.” (Pg. 156)
He asserts, “evil and death can in a certain sense be regarded as synonymous. It is true that one can imagine an unhistorical world in which after the creature had actualized all its possibilities… natural euthanasia would be the rule and death would no longer be an object of terror… that world would lack any spiritual depth; it would be a fairy story world… our own world harbours seemingly inexhaustible possibilities of waste and destruction; if we met a man who seemed to us to have reached the fulfillment of his being… such a being would not only not receive therefrom any immunity from the principles of death … he might well, on the contrary, seem to be even more threatened, even more vulnerable, than average beings, as though his very perfection brought on him the active hostility of some adverse power.” (Pg. 161-162)
He points out, “one might have imagined… what many people did in the nineteenth century---that as soon as the majority of men in a given society ceased to believe in an afterlife, life in this world would be more and more lovingly taken care of and would become the object of an increased regard. What has happened is … the very opposite in fact. Life in this world has become more and more widely looked upon as a sort of worthless phenomenon, devoid of any intrinsic justification, and as thereby subject to countless interferences which in a different metaphysical context would have been considered sacrilegious.” (Pg. 165-166)
He concludes, “Each one of us is in a position to recognize that his own essence is a GIFT---that it is not a DATUM; that he himself is a gift, and that he has no existence at all through himself. On the other hand, however, it is on the basis of that gift that freedom can grow or expand---that freedom which coincides with the trial in the course of which each man will have to make his own decision. This trial implies a decisive option.” (Pg. 194) He adds, “If a man has experienced the presence of God, not only has he no need of proofs, he may even go so far as to consider the idea of a demonstration as a slur on what is for him a sacred evidence… it is this sort of testimony which is the central and irreducible datum. When, on the other hand, the presence of God is no longer… recognized, then there is nothing which is not questionable…” (Pg. 197-198)
Marcel’s work is important for anyone studying Existentialism, or contemporary Catholic philosophy.
1 of 1 people found the following review helpful.
THE FIRST VOLUME OF MARCEL'S MOST IMPORTANT "SUMMATION" WORK
By Steven H Propp
Gabriel Honoré Marcel (1889-1973) was a French philosopher, playwright, music critic and Christian existentialist. He wrote many other books, such as Metaphysical Journal, etc. This is the first of two series of Gifford Lectures given by Marcel in 1949 and 1950, at the University of Aberdeen; the second volume is Mystery of Being: 2. Faith and Reality. [NOTE: page numbers refer to the 270-page Gateway paperback edition.]
He states in the Introduction, "my tasks... could not be that of expounding some system which might be described as Marcelism... but rather to recapitulate the body of my work under a fresh light... above all to indicate its general direction." (Pg. 4) He continues, "When I look at or listen to a masterpiece, I have an experience which can strictly be called a revelation. That experience will just not allow itself to be analysed away as a mere state of simply strongly felt satisfaction. One of the secondary purposes, indeed, of these lectures will be to look into the question of how we ought to understand such revelations." (Pg. 12) He adds, "it may be that the role of the free critical thinker in our time is to swim against the current and attack the premises themselves... we must state, simply and flatly, that there do exist ranges of human experience where a too literal, an over-simplified way of conceiving the criterion of universality just cannot be accepted." (Pg. 13)
He explains, "We shall be starting off... from the double observation that nothing is more necessary than that one should reflect; but that on the other hand reflection is not a task like other tasks; in reality is it not a task at all, since it is reflection that enables us to set about any task whatsoever, in an orderly fashion... It may be, nevertheless, that this process of reflective self-clarification cannot be pushed to the last extreme; it may be, as we shall see, that reflection, interrogating itself about its own essential nature, will be led to acknowledge that it inevitably bases itself on something that is not itself... it may be that an intuition, given in advance, of supra-reflective unity is at the root of the criticism reflection is able to exert upon itself." (Pg. 47)
He observes, "we can say that where primary reflection tends to dissolve the unity of experience which is first put before it, the function of secondary reflection is essentially recuperative; it reconquers that unity. But how is such a reconquest possible? ... what we have to deal with here is an actual way of access to a realm that is assuredly as near to us as can be, but that nevertheless, by a fatality... has been, through the influence of modern thought, set at a greater and greater distance from us; so that the realm has become more and more of a problematic realm, and we are forced to call its very existence into question. I am talking about the self, about that reality of the self, with which we have already come in contact so often, but always to be struck by its disquieting ambiguity." (Pg. 102-103)
He suggests, "I AM my body in so far as I succeed in recognizing that this body of mine CANNOT, in the last analysis, be brought down to the level of being this object, AN object, a something or other. It is at this point that we have to bring in the idea of the body not as an object but as a subject." (Pg. 124) He notes, "contemplation, in so far as it cannot be simply equated with the spectator's attitude and in a deep sense is even at the opposite pole from that attitude, and even as one of participation's most intimate modes." (Pg. 152)
He states, "in the last analysis I do not know what I live by nor why I live; and that moreover, as a character says in one of my plays, perhaps I can only go on living on condition that I do not ask myself why I do. My life infinitely transcends my possible conscious grasp of my life at any given moment; fundamentally and essentially it refuses to tally with itself... the practical conditions in which my life unfolds itself force me... to attempt to make my accounts tally; but my sort of moral bookkeeping is of its very nature concerned with factors that evade any attempt to confine their essence or even to demonstrate their existence... The task of the profoundest philosophical speculation is perhaps that of discovering the conditions ... under which the real balance-sheet may occasionally emerge in a partial and temporary fashion from underneath the cooked figures that mask it." (Pg. 206-207)
He says, "I cannot speak of my life without asking myself what point it has, or even whether it points in any direction at all; and even if I decide that it is in fact a pointless business, that it points nowhere, still the very fact that I have raised the question presupposes the assumption that life, in some cases at least, might have a point." (Pg. 212) He adds, "We ought vigorously to reject any attempt to represent my life, or any human life at all for that matter, as a sequence of cinematic images... it is impossible that my life should reduce itself to a mere flow of images, and impossible therefore that its structure should be merely that of a succession... we have to acknowledge that our inner experience, as we live that experience, would be an impossibility for a being who was merely a succession of images." (Pg. 232-233)
He concludes, "one thing that we may feel that we have established in this first volume is that this process of getting an insight into something whose reality, by definition, lies completely outside our own. We have been forced to insist more and more emphatically on the presence of one's self TO itself, or on the presence to it of the other that is not really separable from it. And we have, in fact, real grounds for stating that we discern an organic connection between presence and mystery. For, in the first place, every presence IS mysterious and, in the second place, it is very doubtful whether the word `mystery' can really be properly used in the case where a presence is not, at the very least, making itself somehow felt." (Pg. 266)
Marcel's work is important for anyone studying Existentialism, or contemporary Catholic philosophy.
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