By Paul Marcus
Gabriel Marcel (1889-1973), the 1st French existentialist and phenomenologist, was once a world-class Catholic thinker, an comprehensive playwright, drama critic and musician. He wrote brilliantly approximately the various vintage existential subject matters linked to Sartre, Heidegger, Jaspers and Buber sooner than the booklet in their major works. Marcel appeared himself as a “homo viator,” a religious wanderer: “If guy is largely a voyager, the reason is, he's en path . . . in the direction of an finish which you could say immediately and contradictorily that he sees and doesn't see.” As a self-described “philosopher of the edge” and “an awakener,” his acknowledged objective used to be to shed a few gentle at the nature of religious fact, these moments whilst one stories an upsurge of the affection of lifestyles. during this booklet, Marcus joins the simplest of Marcellian and psychoanalytic insights to assist the reader advance an internal sensibility that's extra receptive, responsive and liable to the reworking sacred presences that grace daily life, resembling are skilled in selfless love, hoping past desire, and preserving religion within the goodness of the realm regardless of its harsh demanding situations. even if one is examining “Re-finding God in the course of Chemo-therapy,” “Maintaining own Dignity within the Face of the Mass Society,” “On constancy and Betrayal in Love Relationships” or “The Kiss,” Marcus, with the aid of his religious masters, Marcel and Freud, issues the reader towards a better daily sacred attunement to the everlasting presences that lifestyles mysteriously finds to these with a discerning eye and an open center.
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Extra info for In Search of the Spiritual: Gabriel Marcel, Psychoanalysis and the Sacred
P. 104. Marcel, 1964, op. , p. 92. 29 Marcel, 1963, op. , p. 91. 30 Cain, 1979, op. , p. 84. 28 C R E AT I V E E X P E R I E N C E A S T H E B I R T H P L AC E O F T H E T R A N S C E N D E N T 25 of the way that time is experienced in ordinary life, especially in an overly routinised activity where one feels boring, predictable, monotonous, and unchanging, such as when a schoolchild waits for the recess bell. 32 Another important aspect of all creativity, as Marcel construes it, is that the division of giving and receiving are overcome.
33 Marcel, 1964, op. , pp. 28, 90. 34 Cain, 1979, op. , p. 27. 26 IN SEARCH OF THE SPIRITUAL words, hospitality is both a moment of receiving and giving, of being receptive and responsive, but also of being responsible to, and for, the other. At this juncture, receiving and giving are impossible to tell apart. ”35 Thus, the psychological paradox, that to give the best of oneself is the surest way one can receive. 37 Marcel notes that while the creative act involves what he calls “the personality” of the artist, his inner resources broadly described, at the same time, as all artists will tell you, “… creation depends in some way upon a superior order,”38 a hard to describe transcendent realm, perhaps God, as Michelangelo and Bach thought and felt, or the unconscious or collective unconscious, as Freud and Jung might have called it.
76 What is creative about generosity is dramatically illustrated when we compare what Jean-Paul Sartre says about “giving” and generosity in his masterpiece, Being and Nothingness, with Marcel’s interpretation of the same. According to Sartre, Gift is a primitive form of destruction … . Generosity is, above all, a destructive function. The frenzy of giving which comes over 73 Marcel, 2001b, op. , p. 119. , p. 120. , p. 121. , p. 120; Marcel, 2008, op. , p. 143. 74 C R E AT I V E E X P E R I E N C E A S T H E B I R T H P L AC E O F T H E T R A N S C E N D E N T 35 certain people at certain times is, above all, a frenzy of destruction; but this frenzy of destruction, which assumes the guise of generosity is in reality, nothing other than a frenzy of possession.