GABRIEL MARCEL (1889-1973)

One of the main themes in his philosophy is about the body. Some important things:

. Problems with "having" and "being" are related to the body. I have my body or am I my body? My body to me is not an object, but always involves my own experience of physical-chemical organisms, this is what Marcel wants to investigate.

. The analogy of "I have my body" with "I have my dog" must be stopped because of three aspects: 1) between me and my body there is no qui-quid structure (subjects that have and have) like between me and my dog; 2) the body is not outside me as is the case with dogs; 3) I am not "the other"

against my body like me is indeed "the other" to my dog.

. The body is not a tool. The hammer is between the carpenter and the board being worked on. The body is not between me and what is being done. When I write, the body is not between "me" and paper.

. The body is an "absolute tool," meaning a tool that allows tools but is not a tool for something else.

. The body is a "prototype" in the "having" field, which makes it possible to have but not belong to something else.

. Even so, I am not identical with my body. But clearly the mediation between me and my body is not instrumental. Marcel calls it sympathetic mediation: mediation at the level of "feeling" (sentir). I am my body, only as far as I am

are creatures that feel.

. The process of "feeling" must be understood as a "message" from outside that is received in the subject. The dividing line drawn between "outside" and "inside" must be rejected because "accepting" in the case of feeling is never the same as "receiving solely passively". "Receiving" here must be understood as participation, opening up, giving

self; "Accept" as the host welcomes his guests. "Feel"

means to receive in the territory that is my territory.

. Human "incarnation" is only possible because with my body I am in the world, not only in the sense that I can influence things, but also in the sense that I am influenced by things. Dualism between "outside" and "inside" must

abandoned. The incarnation is a starting point for philosophical reflection and not cogito or consciousness.

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