Gabriel Marcel – författare

The central theme of this important book is that we are paying the price of an arrogance that refuses to recognize mystery. The author invites the reader to enter into the argument that he holds with himself on a great number of problems. Written in the early 1950s, Marcel’s discussion of these topics are remarkably contemporary, e.g.:* Our crisis is a metaphysical, not merely social, one.* What a man is depends partly on what he thinks he is, and a materialistic philosophy turns men into things.* Can a man be free except in a free country?* Stoicism is no longer a workable philosophy because today pressure can be put on the mind as well as on the body.* Technical progress is not evil in itself, but a technique is a means that, regarded as an end, can become either an idol or an excuse for self-idolatry. State control of scientific research, leading to a concentration on new means of destruction, is a calamity.* Fanaticism is an opinion that refuses to argue, and so the fanatic is an enemy of truth.* The kind of unification that science is bringing about today is really an ironing out of differences, but the only valuable kind of unity is one that implies a respect for differences.* We must beware of thinking in terms of great numbers and so blinding ourselves to the reality of individual suffering. Our philosophical approach to being is made possible only by our practical approach to our neighbor.* We must encourage the spirit of fraternity and distrust the kind of egalitarianism that is based on envy and resentment.* No man however humble should feel that he cannot spread the light among his friends. No easy solution is offered, but the author conveys his own faith that ultimately love and intelligence will triumph.

The Mystery of Being contains the most systematic exposition of the philosophical thought of Gabriel Marcel, a convert to Catholicism and the most distinguished twentieth-century exponent of Christian existentialism. Its two volumes are the Gifford lectures which Marcel delivered in Aberdeen, Scotland, in 1949 and 1950. Marcel's work fundamentally challenges most of the major positions of the atheistic existentialists (Sartre, Beauvoir, Camus), especially their belief in an absurd, meaningless, godless universe.These volumes deal with almost all of the major themes of Marcel's thought: the nature of philosophy, our broken world, man's deep ontological need for being, i.e., for permanent eternal values, our incarnate bodily existence, primary and secondary reflection, participation, being in situation, the identity of the human self, intersubjectivity, mystery and problem, faith, hope, and the reality of God, and immortality.

These lectures and essays were regarded by Marcel as the best introduction to his thought. Creative Fidelity not only deals with perennial themes of faith, fidelity, belief, incarnate being, and participation, but also includes chapters on religious tolerance and orthodoxy and an important critical essay on Karl Jaspers.

I hope that this book will be widely read, and I especially commend it to four classes of persons:I. For myself I have come across nothing more important than M. Marcel’s writings here and elsewhere on the problem of metaphysics. I say problem advisedly: for we are all of us these days in the end puzzled as to what exactly metaphysics is.The strict Thomist has his answer: so has the positivist: so too the Biblical theologian who is much too ready to find in the decay of ontology an argument for the authenticity of ‘Biblical perspectives’. M. Marcel was trained in the tradition of idealism: and he knew the influence both of Bergsen and of W. E. Hocking. His conversation with himself certainly betrays their influences: but it is of far wider significance. Professor Ayer and Dr. E. L. Mascall have their answer to the question what ontology is: they have their formulae. Marcel probes beneath these answers; for him ontology is much more than a body of doctrine. It is the intellectual expression of the human situation; what is expressed in the syllogisms of, for instance, Père Garrigou-Lagrange, is valid only in so far as it catches and summarises the very being of man and the universe, as that being is lived through and met with by man in his pilgrimage through life.I find as I read M. Marcel that the frontiers are blurred reflection, metaphysics, spirituality. And that is the strength of his seemingly inconsequent method. In a way he is too wise to suppose that the arguments of the philosophia perennis are enough in their abstract form to convince a man; they only carry conviction in relation to a whole experience of life of which they are the expression. The issues between the Thomist, the positivist, the idealist are not issues simply of doctrine but of life; and to see what they are, one must probe, stretching language beyond the frontiers of poetry, somehow to convey the issues as things through which men live.2. The book should be studied closely by the moralist whether he be philosopher or moral theologian. Where some of the most familiar ethical ideas are concerned, Marcel reminds us of their ‘inside’ when we so often in our discussion think simply of their ‘outside’. What is a promise? We have our answer pat, our formula which permits us to go on with the discussion of our obligations to keep the promises we have made and so on. We don’t wait to probe. I find myself inevitably using that word ‘probe’ again and again in connection with M. Marcel: for what he does is to probe the unsuspected profundities of the familiar. Most professional students of ethics are morally philistine, men who give little time to penetrating the ‘inside’ of the ideas they are handling. And there Marcel pulls them up short.3. The book should be widely read by the many Christian ‘fellow-travellers’ of today, those who follow, as it were, afar off the Christian way without themselves coming yet to the point of an act of faith in the Crucified. Its very incompleteness will respond to their groping anxiety, and it will enrich their vision of life. And this it can do because it eschews dogmatic exposition seeking rather to shew the inside of the truly Christian way of life. Fidelity, hope, charity, mystery—these are fundamental categories of the Christian way: and of all these Marcel has much to say, which is in every way fresh and yet at the same time rooted in the tradition of Catholic Christianity.The reader of such a work as Albert Camus’ La Peste, with its preoccupation with the problem of an atheistic sanctity, will understand M. Marcel. In a way he challenges the possibility of Camus’ vision; and he does so not on dogmatic grounds but by an analysis of holiness and goodness which shews indirectly their inseparability from acknowledgment of the all-embracing mystery of God. An age which has known evil as ours has and does still know it, is inevitably interested in goodness; and it is with goodness, as something inevitably issuing out of God because a gift from him, that Marcel’s studies deal.4. And lastly I commend this book because at a time when minuteness and subtlety of mind are too often the prerogatives of the light-heartedly destructive, he reminds us that a true minuteness and a true intellectual subtlety are rooted in humility and purity of heart, and manifest the soil in which they are nourished by graciousness whose charm none can escape and a strength of argument which none can break.

French philosopher and dramatist, Gabriel Marcel (1888-1973), who belonged to the movement of French existentialism, is one of the most insightful thinkers of the twentieth century. Unlike some of his contemporaries who took existentialism in an atheistic, even nihilistic, direction, Marcel approaches human existence from a theistic perspective, and gives priority to the themes of hope, fidelity and faith in the human search for meaning in a challenging world. Author of seventeen major works of philosophy, Marcel also wrote more than thirty plays, including tragedies and comedies, many of which were staged in theaters in Paris, Germany, Belgium, England, Ireland and the United States. Marcel regarded dramatic art as having priority in both a chronological and an intellectual sense. His plays deal with challenging experiences and issues of contention that arise between people, especially families, in day-to-day life. Describing his own style as “post-Ibsen,” because it involves a sense of realism, depictions of passion and sincerity, and a sense of moral duty, Marcel’s plays rarely provide complete or settled answers to the difficulties they confront, but suggest possibilities both of interpretation and with regard to the choices on life’s journey. One of his aims is to allow audiences (and readers) not only to arrive at their own conclusions, but to feel the echo of the dramatic action in their own lives, and so provoke both insight and critical reflection on the dramas of existence. The plays in this new volume were written early in his career, and were published together under the title Le Seuil invisible (The Invisible Threshold) in 1913. The first play, Grace, explores the theme of religious conversion. The drama depicts a crisis between characters of genuine depth and sincerity, who are struggling with different interpretations of shared experiences. After a serious illness, Gerard, one of the main protagonists, undergoes a religious conversion, an experience which allows of two different and irreconcilable interpretations. The first is the interpretation of the scientific materialist; the second regards Gerard’s illness not as a cause but as an occasion to exercise the subject’s creative freedom. The play also raises the question of grace: the role that God may play in the choice of faith. Marcel asks us to consider the sincerity of our choices, and those attitudes and temptations that play a role in our motivations, in a profound dramatization of the experience of the religious as it emerges through challenging life situations. Similar themes are addressed but developed differently in the second play, The Sandcastle. Through the character of Moirans, this drama explores the confrontation between one’s beliefs and their consequences when faced with challenging family and social circumstances. The play asks us to think about what happens when our beliefs and theories, especially about religion, morality and politics, come up against situations in life that can test them. Marcel raises issues of moral character, commitment and sincerity, and introduces the role doubt plays in the way we form and hold our convictions. The springboard for the unfolding of the drama is Moirans’ egotism, and his growing realization of the difference between accepting Christianity in an intellectual and cultural sense, and a Christianity that is lived. This predicament then provokes his daughter, Clarisse, into some profound soul-searching of her own. Drama of this profundity offers audiences and readers a mirror that reflects their own problems, which leads to further awareness and understanding. Marcel’s dramatic works deal with the difficulties in acknowledging many of life’s most profound experiences, in reacting to them in an authentic way, and often illustrates our failures with regard to them. One of the major themes of both his dramatic and philosophical work is that life’s most profound, fulfilling experiences are being compromised more than ever in what he describes as the modern, broken world (le monde cassé), one unfortunately characterized by alienation, loss of meaning and feelings of despair. These new plays of Marcel’s, here translated into English for the first time, will appeal to all who are interested in the role of grace in everyday life, in the influence of culture on belief, the relationship between faith and reason, the choice of faith in a secular world, and the struggle between inauthentic and authentic existence. Marcel raises profound questions about these and related topics, but does not offer final answers. In his plays, he leaves that to us.

Maria Traub's translation of Gabriel Marcel's post-war plays is a window into the French philosopher's answer to his own signature questions regarding human existence. And as in the earlier collection of plays, The Invisible Threshold, the realism, passion and sincerity that frame conscience and moral duty in Marcel are most profoundly visible in the day-to-day of family life. Ideas never before presented theatrically emerge in Marcel's characters who struggle to understand their times and how best to live in them. Post-war life was as much a spiritual reckoning as it was a new society, and Marcel's treatment of introspection is a valuable key to his own work.Marcel's dramas require characters to respond authentically and from their true selves. He thereby offers the vision of how individual compromises may build up to break the world and condemn, or, conversely, contribute to the discovery and meaning of relation and redemption. Traub's new translation will interest the player as much as the scholar, and Marcel's aptitude for theatrical writing is proven once again. His intellectual sensitivity creates characters that beckon performance, which is an added dimension to the presentation of the human condition.