French existentialist philosopher Gabriel Marcel is one of the most influential thinkers of the twentieth century. The central themes of his philosophy, which are developed with a blend of realism, concreteness, and common sense, continue to be relevant for the plight of humanity in the twentieth-first century. Marcel's thought emphasizes: the attempt to safeguard the dignity and integrity of the human person by emphasizing the inadequacy of the materialistic life and the unavoidable human need for transcendence; the (...) inability of philosophy to capture the profundity and depth of key human experiences, and so the need to find a deeper kind of reflection; the importance of the experience of inter-subjectivity, which Marcel believes is at the root of human fulfillment, and which also finds expression in the transcendent dimension of human experience, a dimension that cannot be denied without loss, and that often gives meaning to our most profound experiences. Marcel is also one of the few contemporary thinkers who manages to do justice to the subjectivity and individuality of the human person, while avoiding the relativism and skepticism that has tended to accompany these notions, and that has plagued contemporary philosophy after Heidegger. He makes an unwavering effort to challenge the moral relativism and spiritual nihilism of his French rival, Jean-Paul Sartre, and of other representative existentialist philosophers. All of Marcel's important ideas are introduced here, ranging from his unique conception of philosophy; to his original approach to epistemology and the nature of knowledge; to his view on the nature of the human person, including the idea of being-in-a-situation and the importance of the "context" that the subject lives in for the subject's ideas and experiences; to his approach to religious themes, including the issues of the rationality of religious belief, the question of God's existence, and our longing for the transcendent; and his "concrete approaches" of fidelity, hope, love and faith. There are also selections in which he discusses some of his misgivings about the direction of contemporary culture, especially the effects of technology. Brendan Sweetman is Professor of Philosophy at Rockhurst University, Kansas City, MO. He has published over seventy articles and reviews. He is president of the Gabriel Marcel Society. (shrink)

RESUMENEn el presente trabajo queremos mostrar cómo en Gabriel Marcel la existencia tan sólo puede ser reconocida a partir de la condición encarnada del hombre. Para ello, contrapondremos primeramente la existencia a la objetividad, gracias a las nociones capitales de presencia y de participación. En segundo lugar, mostraremos cómo el cuerpo propio es fundamento de nuestro ser en el mundo. Por último, veremos porqué la encarnación es el dato central de la reflexión metafísica, en tanto que gracias a (...) ella puedo yo acceder a lo ontológico.PALABRAS CLAVES MARCEL, EXISTENCIA, OBJETIVIDAD, ENCARNACIÓN, METAFÍSICAABSTRACTIn this paper we would like to show how existence can only be recognized from man’s incarnate condition. In order to accomplish this task, we will have to contrast, in the first place, existence to objectivity, thanks to the capital notions of presence and participation. In the second place, we will show how the body-qua-mine is the foundation of our being in the world. Finally, we will focus on why incarnation is the central datum of metaphysical reflection, for thanks to it we may access ontological dimension.KEYWORDSMARCEL, EXISTENCE, OBJECTIVITY, INCARNATION, METAPHYSICS. (shrink)

The article focuses on one of the central themes of Gabriel Marcel’s thought: the afterlife and the presence of the dead. Marcel approaches such a “mystery” through his plays, one of the most important aspects of his thought.

An exposition in five parts of the character of existentialist philosophy, including an analysis of the theories of Jean-Paul Sartre. Author Gabriel Marcel, a famous French dramatist, philosopher, and author of Le Dard, was a leading exponent of Christian existentialism.

My fundamental purpose (1937)--Metaphysical journal (1938-43)--Presence and immortality (1951)--The unfathomable, an unfinished play (March 1919).

En el presente artículo nos aproximaremos al misterio del hombre a partir de las reflexiones antropológicas de Gabriel Marcel, presentes tanto en sus trabajos filosóficos como en sus obras dramáticas. En especial, nos centraremos en sus análisis sobre las dimensiones estructurales o metafísicas de la existencia personal. En primer lugar, abordaremos la condición corpórea y encarnada del hombre como punto de partida de toda reflexión filosófica concreta. Además, emprenderemos el estudio de la dimensión itinerante y temporal de la (...) existencia personal, marcada por la esperanzada búsqueda de una plenitud profundamente anhelada. También analizaremos la noción marceliana de “exigencia ontológica” como impulso interior de la apertura a la trascendencia. A su vez, desarrollaremos las reflexiones de Marcel sobre la libertad como conquista del propio ser, y como apertura que se consuma plenamente en la intersubjetividad. De este modo, destacaremos las diversas vías por las cuales nuestro autor buscar que nos dejemos asombrar por el misterio del hombre en su dramática plenitud, que nos interpela al reconocimiento y respeto de su sagrada dignidad. (shrink)

Act Three of Gabriel Marcel’s play, The Emissary, is presented here in English for the first time. The introductory essay introduces Marcel and several of his best known themes, especially the distinctions between problem and mystery, and primary and secondary reflection. Focusing on the relationship between experience and conceptual knowledge, it discusses Marcel’s attempt to argue philosophically for a return to ordinary experience. The role of drama and art in the recovery of the realm of mystery (...) is also highlighted. The play illustrates these themes at the concrete level as it raises many of the challenging situations and moral dilemmas that emerged from the occupation of France by a brutal enemy during World War II. The realities of deceit, betrayal and blackmail are all in the air, as are real worries about reprisals, violence, and irreparable loss. In a moving, gripping drama, Marcel portrays the occupation as an occasion for deep soul-searching among the characters, in the midst of great suffering and loss, and, rather than passing easy judgment, he suggests a journey toward healing, one inspired by compassion, honesty, courage, and faith. (shrink)

L'homme problématique. Les questions fondamentales sur l'essence ou sur la destinée de l'homme, auxquelles la science ne peut apporter aucune réponse, seraient-elles insolubles, ou même dénuées de sens? Il appartient à la liberté humaine de se libérer en quelque sorte d'elle-même, c'est-à-dire de sa disposition perverse à affirmer sa propre autosuffisance. L'inquiétude humaine : chez St Augustin, Pascal, Kierkegaard, Nietzsche, Sartre, Goethe. Angoisse - paralysie ; inquiétude - aiguillon, principe de dépassement, chemin que nous avons à gravir pour accéder à (...) la paix véritable. Position et approches concrètes du mystère ontologique. Le texte fondamental, le " discours de la méthode " de Gabriel Marcel. (shrink)

This volume presents two works by Gabriel Marcel.

v. 1. Reflection & mystery -- v. 2. Faith & reality.

Esta conferencia de 1951, impartida por Gabriel Marcel en Marruecos, Brasil y otros países latinoamericanos, tiene dos pilares sobre los que está construida: la muerte y la intersubjetividad. Ambos corresponden a la inquietud que llevó a este autor a la filosofía: “¿Dónde están los muertos?”. O, en otras palabras: ¿Es posible sobrevivir a la muerte? Estas preguntas son producidas por la turbación que ge-nera el separarse de los seres amados, pues la unión intersubjetiva que se alcanza con ellos (...) y que se experimenta como plenitud, se ve allí comprometida. De hecho, este vínculo particular hace que Marcel distinga el plano de lo intersubjetivo de lo objetivo. Con base en ello, rechaza comprender la muerte del ser amado como si fuera éste un objeto para tratarlo como un sujeto –un tú–, abriendo así un camino diferente de reflexión sobre la inmortalidad. (shrink)

L’assurance de mort qu’enveloppe notre condition d’êtres finis nous expose à la tentation d’adhérer à une doctrine de désespoir qui considère toute chose sous le signe du non-être. Il appartient à la pensée dialectique de préparer la commutation de cette systématique négative en une méta-prgblé- matique de l’être ; mais cette commutation elle-même ne peut être que l’oeuvre d’une liberté qui choisit de s’ouvrir au transcendant, dont elle reconnaît la sollicitation a tergo dans l’acte même par lequel elle le salue (...) et l’invoque. (shrink)