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This profile was last updated on 7/1/11  and contains information from public web pages.
Local Address:  London , United Kingdom
Harvill Press

Employment History

7 Total References
Web References
3. Gabriel Marcel, Man ..., 1 July 2011 [cached]
3. Gabriel Marcel, Man Against Humanity (London: Harvill Press, 1952), 55-56.
- Gabriel Marcel, Man ..., 1 Dec 2007 [cached]
- Gabriel Marcel, Man Against Mass Society Is there much hope for justice in our contemporary political culture?
CHAPTER XII, 9 Jan 2008 [cached]
a Path Toward Wisdom: Perspectives of Gabriel Marcel
Perspectives of Gabriel Marcel
Gabriel Marcel uses this approach as an introduction to philosophic reflection that can lead to wisdom.
A Parable of Unity and Conflict
In The Broken World,1 one of Gabriel Marcel's strongest and most important plays, we encounter concretely a dramatic portrayal of our situation, namely, that of living in a broken world.
This impression of living in a broken world is perhaps even more vivid today than at the time Marcel wrote the play, i.e. 1932. In a philosophic reflection that accompanied the publication of The Broken World, "Position and Concrete Approaches to the Ontological Mystery",2 Marcel pointed out that we live in a world riddled with problems but devoid of mystery.
Marcel affirms that while certain issues are adequately dealt with by problem solving approaches, some realities can be studied adequately only through reflection on mystery.
As we saw earlier Marcel distinguishes between problem and mystery, and welcomes the presence of life-enhancing mysteries.
It is in such personalist terms that Marcel clarifies what it means to be in a free and authentic manner.
In a comedy, Colombyre or the Torch of Peace, Marcel portrays a peace commune gathered in the high Swiss alps in the summer of 1937.
Marcel addressed those questions in an essay, "The Dangerous Situation of Ethical Values", stating that what is at stake is the survival of human life itself.
Marcel suggests rather that we address the other person with deep respect and a love of his or her sacred uniqueness. Marcel goes so far as to say that we address that unique act of adoration which is owed to the divine reality to the particle of the divine that is this other person. In this manner one does not pretend to instruct or give to another; one merely awakens the other's awareness of his or her divine filiation. This approach Marcel calls a kind of maieutic in that it brings to birth the other's sense of their sacred dignity and worth.
Marcel calls this effort to find fresh ways to carry forward our revered and cherished values creative fidelity.
1. The Broken World, a Four Act Play by Gabriel Marcel, trans. by K.R. Hanley (Milwaukee, WI: Marquette University Press, 1998).
2. "Concrete Approaches to the Ontological Mystery", in Gabriel Marcel (Secaucus, NJ: Citadel Press, 1980), pp. 9-46.
See also: Two Play, by Gabriel Marcel: "The Lantern" and "The Torch of Peace" plus From Comic Theater to Musical Creation, a Previously Unpublished Essay, ed.
"The Dangerous Situation of Spiritual Values", in Home Viator, an Introduction to a Metaphysic of Hope (Glouster, MA: Peter Smith, 1978); Katharine Rose Hanley, Dramatic Approaches to Creative Fidelity: A Study in the Theater and Philosophy of Gabriel Marcel (1889-1973) (Lanham, MD: University Press of America, 1987), esp. ch.
It is important to note that ..., 2 June 2009 [cached]
It is important to note that Fabro's work on the notion of esse - perhaps not coincidentally - was carried out at roughly the same time as the existentialism of Sartre9 and Marcel,10 Buber11 and Tillich.12 There was then a parallel existential movement within the Scholastic-Thomistic circles in Italy when Karol Wojtyla studied there after World War II.
As noted, at that time the whole series of existential philosophers - Sartre and Buber, Marcel and Tillich - were drawing on the method of the phenomenology of Husserl and Heidegger.
10 Gabriel Marcel, The Philosophy of Existence (London: Harvill Press, 1948),
15 Gabriel Marcel, "On the Ontological Mystery," Philosophy of Existence (London: Harvill, 1948).
CHAPTER XI, 15 Sept 2009 [cached]
31 In its classical meaning transcendence opposes immanence and means 'going beyond.' But in 'going beyond' Marcel distinguishes two types of understanding of transcendence: horizontal and vertical. The horizontal under-standing of transcendence means 'going beyond' in spatio-temporal reality in the order of becoming. The vertical understanding of transcendence means 'going beyond,' not in becoming but of being, and consists in an authentic change in man, which is directed toward the universal. This universal is not an abstraction, but rather a "polyphonic" universality which consists in harmoniously functioning parts. Transcendence means participation of being with the Absolute Thou in which man's existence can be completed. 32 The need for Transcendence, according to Marcel, arises out of dissatisfaction.
27. Cf., Gabriel Marcel, Man Against Mass Society, p. 19.
32. Gabriel Marcel, The Mystery of Being (Chicago: Gateway, 1960), vol. 1, p. 53.
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