THE RELEVANCE OF GABRIEL MARCELS CONCEPT OF I-THOU RELATIONSHIP TOTHE BASIC ECCLESIAL COMMUNITY (BEC)

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A Thesis Submitted to the Faculty of Philosophy of the Rogationist Seminary College-Cebu Punta Princesa, Cebu City

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In Partial Fulfillment Of the Requirements for the Degree BACHELOR OF ARTS IN PHILOSOPHY

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by ELMER F. CORDOVA October2012

THESIS OUTLINE

TITLE PAGE APROVAL SHEET ACKNOWLEDGMENTS DEDICATION TABLE OF CONTENTS ABSTRACT CHAPTER 1 THE PROBLEM AND ITS SETTING 1.1 Introdution 1.2 Statement of the Problem 1.3 Scope and Limitation 1.4 Significant of the Study 1.5 Definition of Terms 1.6 Research Method 2 LIFE, INFLUENCES, AND RELATED LITERATURE 2.1 Brief Biographical Account 2.2 Theoretical Framework 2.3 Review of Related Literature 3 GABRIEL MARCELS I-THOU RELATIONSHIP 3.1 Access to Being 3.1.1 Fidelity 3.1.2 Hope 3.1.3 Love 3.2 Nature of communion 3.3 Elements of Communion 3.3.1 The Man of Encounter 3.3.2 Availability 3.3.3 Presence 3.4 Barriers to Communion 3.4.1 Technocratic Mentality

3.4.2 3.4.3 4

The Spirit of Suspicion Functionalized Man

THE NATURE OF THE BASIC ECCLESIAL COMMUNITY (BEC) 4.1 The Socio-Historical Context of the Development of (BEC) 4.2 Emergence of the BEC and Its Development 4.3 Community as the Ideal Basis of Society 4.4 The Authenticity of Community 4.5.1 Progress 4.5.2 Decline

THE RELEVANCE OF I-THOU RELATIONSHIP OF GABRIEL MARCEL TO BASIC ECCLESIAL COMMUNITY 5.1Elements of the Structure of the Human Good as Developing Subject 5.2 I-Thou Relationship in BEC

SUMMARY OF FINDINGS, CONCLUSION AND RECOMMENDATIONS 6.1 Summary of Findings 6.2 Conclusion 6.3 Recommendations

BIBLIOGRAPHY CURRICULUM VITAE

Chapter 1 THE PROBLEM AND ITS SETTING

1.1 Introduction Man exists side by side with other beings-other-than-himself. This phenomenon describes man as a social being. Man must learn to come to exist along with others. No man is an island as the popular saying goes. 1 Henceforth, through dialogue, man interacts with one another every day. This result to varied experiences and associations that form an integral part of society. In the network of relationships, man seeks fulfillment of his aspirations and his being. He is obliged to respond to the universal call to authentic existence. This call for authentic existence happens and can only be fulfilled in and through genuine relationships to the other.2 Through relationship of the man to other people, man becomes truly human. Now, one of the most profound, exacting and original philosophers of the twentieth century Europe who tackled the question of the relationship of the I and the Thou is Gabriel Marcel. Marcel developed the philosophical idea in which the I (self) has a relationship to the Thou. According to him, nothing is lost to a man if he experiences a great or true relationship: but everything is lost in the one who is

Dennis Villanueva Tubo, Existential-phenpmenological Approach, (Mandaluyong City: National Book Store, 2005), 135.
2

H.J Blackham,The Six Existentialist Thinkers (New York: Harper Torchbook Press, 1959), 134.

alone.3 By having an I-Thou relationship the two persons are no longer isolated entities. They become presently realistic and aware of one another. Moreover, Gabriel Marcel declared that man doesnt exist without the presence of the other.4 Thus, I discover the Thou in a genuine meeting in love, friendship and spiritual availability.5 And this relationship of the I with the others that leads to meet the Thou results in a good and organize a community. Basic Ecclesial Community (BEC) is an organized community and a Catholic organization in the Philippines which organized by the Filipinos which aims to unify the members of the Catholic Church in their belief in the Supreme Being. This organization started in the late sixties, originated in Latin America..6 The conference of the bishops (Synod) saw the place of BECs in the world at large: These new communities offer an opportunity for the Church, for they can be a leaven in the mass, a leaven in the world in transformation. They serve more clearly both the diversity and the unity of the Church. The model of the Church as communion, having been stressed by the Synod, was the context in which BECs are recognized in the Final Report as expressions of the Church as communion.7 The BECs are indeed a way of being Church. They concretely express the PCP II vision of the Church as a community of disciples: that is the Church as communion, participating in the mission of Christ as a priest-prophetic-kingly people,

Kenneth Gallagher, The Philosophy of Gabriel Marcel (New York: Fordham University Press, 1962), 75.
4

Blackham,The Six Existentialist Thinkers, 134. GabrieMarcel,Creative Fidelity, Trans.Rosthal(New York: Farrar Strauss Press, 1964),17. Fe Mendoza, Basic Ecclesial Community (Manila: Philippine Press, 2005), 52. Ibid., 54.

as the Church of the poor. This philosophical, endeavor is an attempt to validate, verify, awaken in us and unfold the truth based the philosophy of I-Thou relationship of Gabriel Marcel as very relevant and useful in the community as a small group as we called Basic Ecclesial Community (BEC).

1.2 Statement of the Problem The objective of this study is to determine and analyze the relevance of Gabriel Marcels I-Thou relationship to the Basic Ecclescial Community. Specifically, this study seeks to answer the following: 1. What is Gabriel Marcels concept of I-Thou relationship? 2. What is the nature of Basic Ecclesial Community (BEC)? 3. What is the relevance of I-Thou relationship of Gabriel Marcel to Basic Ecclesial Community? 1.3 Significance of the Study The relationship is very important of all walks of life. This study is a contribution to the discussion of relationship with philosophy, politics, humanities, social sciences and communities. Everyone desires to live in a peaceful, harmonious and united community. By the fact that man is a social being, he needs to have a community where he can live in and fulfill himself. In a small group each individual must participate and commune together with others consciously and deliberately with love in order to fulfill oneself as a person and to contribute something for the good of the community. Thus, the researcher is personally convinced that in community there must be an I in relation of the Thou or a subject-subject relationship, so that he

participates well in the community and he can fulfill himself. In addition, the researcher hopes that this work will help him and the readers to know the supremacy of the person. Thus, the researcher gives and endows his effort in this work with great hope that whoever reads this work will be enlightened and will realize that as a social being, man must be in communion with others in relationship with the sense of love to fulfill oneself as a human.

1.4 Scope and Limitation This study focuses solely on the philosophy of Gabriel Marcel on I-Thou relationship. Thus, the researcher discusses the I-Thou relationship of Gabriel Marcel in relevance to the Basic Ecclesial Community (BEC). A person is best known through his relationship with others. Thus, the relationship is the source of apprehending the human person. In this regard, the researcher does not explore and dig the ideas of the other philosophers, but only focus on the personal writings of Gabriel Marcel and some other secondary sources, which siscussed the philosophy of Marcel.

1.5 Definition of Terms The following terms are defined textually and/or operationally defined: Creative fidelity. It is an active perception of presence,actively maintaining ourselves in a state of openness, permeability and willingness to remain open to the other and open to the influx of the presence of the other.8

Corazon L. Cruz, Philosophy of Man (Manila: Philippine Press, 1978), 92.

Having. It is used for the external egocentric relationship and it gives power over objects, whether these are material possessions or our own ideas.9 Hope. This term is used in the spirit of opening up to the infinite Thou in the interpersonal communion with the Absolute Thou.10 Inter-subjectivity. It is not merely the relation between subjects. It is rather Supprational unity by the communion of selves, or feeling to maintain involvement participation, being with or togetherness among beings.11 I-Thou. It involves highly personal dimensions such as the giving of oneself , trust, love, fidelity, presence, and response to the appeal. In short, it is a subjectsubject relation and not a subject-object relation.12 Self-Appropriation. Is a matter of re-applying the generation of our consciousness, this time no longer on objects beyond ourselves but on our own experiencing, understanding, judging, deciding, and loving.13 Transcendental method. Is in a generic sense, because it is concerned with meeting the exigencies and opportunities presented by the human mind itself.14

John Macquarrie,The Frontiers of Philosophy and Theology (New York: Harper and Row Press, 1963), 360.
10

Vincent Miceli,Ascent to Being:Gabriel Marcels Philosophy of Communion (New York: Desclee Sheed and Ward Press, 1966), 128.
11

Gabriel Marcel, Mystery of Being, Reflection and Mystery, Trans. Gs Fraser (Chicago: Harvill Press, 1951), 28. Marcel, Creative Fidelity, 16. Marcel, Mystery of Being, Reflection and Mystery, 172. Ibid.,173.

12

13

14

1.6 Research Method In presenting the concept of Gabriel Marcel regarding on the I-Thou relationship in relevance to the Basic Ecclesial Community, the researcher is attempting to proceed as systematic and as clearly as possible. Thus, this endeavor, the researcher attempts to find the relevance of Gabriel Marcels philosophy of I-Thou relationship to the Basic Ecclesial Community. This study will utilize the expository method and the critical analysis of Gabriel Marcels philosophy of I-Thou relationship to the BEC.

Chapter 2 BIOGRAPHY, THEORETICAL FRAMEWORK, AND RELATED LITERATURE

2.1 Brief Biographical Account Gabriel Marcel was known as a Christian Existentialist whose faith and hope has principal roles to play. He was born in Paris in 188915 to the French ambassador in Stockholm.16 He was the beneficiary of a rich cultural upbringing involving extensive travel.17 Marcel spent the greater part of his youth in Sweden.He finished his secondary education at the Lycee Carnot. The young Marcel was subjected to the rigors and tensions of the fiercely competitive learning- process in the continent.18 Gabriel Marcels mother died when he was four years old.His agnostic Aunt who became his fathers wife raised him up and became a major influence in his early development.19Marcels father held important administrative posts in various organizations dealing with cultural affairs. He abandoned Catholicism early and remained a lifelong agnostic.20

15

Thomas J.M Van Ewijk,Gabriel Marcel: An Introduction (New York: Paulist Press, 1965),

19.
16

Marcel, Creative Fidelity, 10.

17

Ibid., x. Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion, 9. Marcel, The Philosophy of Existentialism,111. Ibid., xx.

18

19

20

Marcel was a prolific and award-winning playwright, who for decades, was a regular music and drama critic for leading French journals. He was not only an accomplished pianist, who practice for hours daily, but also a composer. 21 His thought seems to come out more from his life than from philosophical influence. Though concerned with his concrete philosophical reflection,he stresses the role of several crucial personal experiences in giving direction to his thought. As an only child, rather punny and extremely sensible, he endured the bitterness of loneliness in a religious but culturally advanced family background. To break through the barrier of isolation and to fullfill his desire to communicate with others in a world beyond his own, Marcel developed a great love for the theatre, communicating with imaginary companions of his creation, in the absence of live age-mate.22 To some extent, reflecting on Marcels work could make the following divisions: 1.) Music 2.) Drama 3.) Philosophy. According to Marcel theatre is an art of communication of his bitterness and loneliness so as to break through of being isolated and to fulfill his ambition to communicate with others.23He further says that, perhaps all this will be clearer if Isay that from my earliest year I was haunted by the theatre, which attracted me less as a spectacle than as a privileged form of expression.24 Nevertheless, there is no doubt that dramatic work appeared to him as a

21

Gallagher,The Philosophy of Gabriel Marcel, x. Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion, xviv. Ibid., 14. Marcel, The Philosophy of Existentialism, 107.

22

23

24

way out of a labyrinth. Through it Marcel hoped to emerge the light of an organized human landscapethe structure of which, he wanted to understand. During World War I (1914-1918), Marcel volunteered to serve in the information service section of the Red Cross.25 His task was to inform the families of the dead and missing soldiers. It was during this period thathe painfully experienced the drama of human existence and developed his great regard for the human being, in particular the thou. This was his apprenticeship of Intersubjectivity.26 Marcelsomehow developed certain philosophies of dialogue. He remained largely a philosopher, elaborating a theory of concrete approaches to the Mystery of Being through certain types of Inter-personal relations.27 As he grew into manhood, he began to study the conversion of man and religion. His spiritual experiences were stimulated when he examined the works of Francois Maurice, a French philosopher who awakened Marcels endeavor. One of his works the Diue et Mammon,caught the attention of Marcel when he read the following: But after all, why are you not one of us?28 With these words he was able to relate his experience through and beyond that message. In the afternoon of February 25,1929, after that incredible experience, Marcel asserts that God is extending a straight and special invitation to him as a Christian. He says... For the first time I have clearly experienced grace. A terrible thing to say, but it is so. I am hemmed in at last by Christianity-in that fathoms
25

Ewijk,Gabriel Marcel An Introduction, 21.

Guillermine De Lacoste,Mans Creativity the Thought of Marcel (New York: Holt, Rinehart and Winston Press, 1974), 442.
27

26

Ewijk,Gabriel Marcel An Introduction, 7.

28

Ibid.,6.

deep. With the brilliance that comes from a lightning flash I knew immediately that through and beyond this letter of my correspondent, God was extending me a direct and Personal invitation.29 Marcel irrevocably reached his conversion which leads him to spiritual experiences.30 Calmly he decided to say yes and to remain faithful forever and after.31 As a result, he culminated in his baptism into Roman Catholicism on March 23, 1929, at the age of thirty-nine. He began there to explore both the foundation of human communion and the union of man with God through the quest of the presence.32On October 8, 1973, Marcel died at the age of 83.

2.2 Theoretical Framework As a philosopher, Marcel frequently thought of himself as a Christian existentialist. He was absorbed by certain existential themes centered upon the human person. Through these, he became acquainted with and influenced by important young French philosophers nudged him into his philosophical ventures, like, Soren Aabye Kierkegaard, Henri Bergson, Jean Wahl, Martin Buber, Emmenuel Levinas, and Jean-Paul Sarte. Marcels thoughts seem to have some glimpses of the leading theme of Kierkegaards truth and subjectivity.33At least I believe he was trying to establish

29

Ibid. Ibid., 7. Ibid., 6. Ibid. Soren Kierkegaard, Philosophy of Religion (New York: Charles Scriners Sons Press, 2009),

30

31

32

33

115.

some connection. Kierkegaards thought is cultured on belief in God.To have faith in the Absolute is to know that one has no perceptual or any other access to God except this faith in Him/Her. Gabriel Marcel was attracted to his works, which encouraged him to claim that one must have Creative Fidelity (Inter-Personal Relationship with God) in communicating to the so-called Absolute Thou (God). He likewise stressed the meaning of the self, and the selfs relation to the world as being grounded in selfreflection and introspection. Henri Bergsons best-known work was the Introdution to Metaphysics34 (1903). Bergson clearly makes a distinction between science and philosphy. The scientific mind abstracts from reality by Freezing the fluxof real period into discontinuouselements of juxtaposition and succession or space and time.35 This technique of reductive analysis was oriented towards the domination and control of nature according to Bergson. But metaphysics or philosophy attemps to dispense with symbols and to grasp the inner realityof things by intuition.36 These result in Marcels endeavor to find the real distinction between science and philosophy, attempting to discover the integration of techniques over mans authenticity. Martin Buber is a famous religious thinker and existentialist whose works entail a wide impact on people of all faiths. His most important work was I and Thou, (1970). According to Buber religion creates reciprocal relationships of dialogue between one subject and anothersharply distinguished from objective
Henri Bergson, Introduction to Metaphysics, trans. T.E. Hulme (New York: Liberal Arts Press, 1949), 6.
35 34

Ibid.,194.

Henri Bergson, The New Bergson, ed. John Mullarkey (New York: Manchester University Press, 1999), 114.

36

relations between subject and thing.37 Buber interpreted religious experience in terms of perceptual encounter and the dialogue with another personal subject, rather than in terms of scientific knowledge of an extra thing in the universe. This idea has influenced immensely modern theology. It was Bubers inspiration that made Marcel delve unto the I and Thou relationship. Karl Jaspers philosophy sought to discover the meaning of being and its existence. This is clear in his works, that appeared in Philosophy and Existence. For Jaspers, existence designates the indescribable experience of freedom and possibility, an experience which constitutes the authentic being of individuals who become aware of the encompassing by confronting suffering, conflict, guilt,chance,and death.38 Gabriel Marcel was profoundly captivated by his philosophy. Marcel was influenced by Jaspers thought. This led him to search for the true meaning of mans existence, to find the authentic meaning. Jean-Paul Satre views human existence as Transcendence.39 It aims to show the possibility that man exists through it.For Marcel, through this transcendence, man will be able to descend especially to Intersubjectivity communion which makes possible the ascend into transcendence. To situate the division of Marcels work and his influences, one can say that his philosophical works are profitably completed. We have to take account of how Gabriel Marcel was able to continue bearing every part of his trials and difficulties.

37

Martin Buber, God, ed. Timothy A. Robinson (New York: New York Press, 2002), 397.

Karl Jasper, Philosophy of Existence, trans. Richard T. Grabua (Pennsylvania: University of Pennsylvania Press, 1995), 16.
39

38

Jean-Paul Satre, The Transcendence of the Ego, (Paris: France University Press, 1988), 1.

There is among human beings an I-Thou relationship that is prior to the an Iobject relationship. According to Satre, Marcel stated that among this encounter it develops a relastionship, the subject-subject relationshipthat exists in a community a Basic Ecclesial Community with connecting the I to the Absolute Thou.

2.3 Review of Related Literature The following books serve as the background and guide for this study. Vincent P. Miceli. Gabriel Marcels Philosophy of Communion. 1966. Miceli Vincent attempts to synthesize Marcels existential philosophy. He commented that the Man of engagement, the creative witness, the Man of fidelity, hope and love, engages in activities that intensify the continued presence of the I to a thou especially under the most tragic circumstances. The Author gives emphasis on the availability and permeability within the influx and overflow of persons into another when they are uncluttered. In this case, the philosophy of Marcel becomes open toits natural maturation in community through genuine communion. In the communion with other it creates a community which every individuals desire for. The researcher saw the importance of this book that can help of his study. It is also useful in relating one self in a small community which called Basic Ecclesial Community.

Martin Buber. Between Man and Man. 2000. This book discusses the essence of Man and Mutual ralation between man and man. It is divided in two ways which the author uses to approach existence: first the

I-Thou relationship; the other is the I-It. The I-Thou relationship is the openness, directness, mutuality and presence to the Thou. The I-It relationship is the subjectobject relationship that uses other person or things not allowing them to exist for themselves in thier uniqueness. This book helped me to understand the Philosophy of Gabriel Marcel, especially his concept of Creative Fidelity in terms of inter-personal relationship.It deals on how man appears in the context of the relationship of the I to the Thou. The researcher found out that this book is very useful in his work especially in his discussion on I-Thou relationship. Relationship requires its meaning in the Basic Ecclesial Community.

Michael Moga. What makes Man truly Human. 1995. Michael Moga, gives emphasis in his philosophy on the relationship of Man and society. At the same time, he studies human existance from within, the profound truth and preciousness of Human existence. The authoremphasizes that Man is free, social, and creative. To becoming fully human the person must be open and creative in responding to new ways of living. According to him the ideal human life is achived when a person establishes deep human relationships with others and lives those relationships fully.In becoming an ideal person one must have compassion and sensitivity, one must understand what others are experiencing and must be deeply sensitive to the needs and feelings of others,40

Michael Moga, What makes Man Truly Human: the Philosophy of Man and Society (Philippines: St. Paul Press, 1995), 9.

40

This book speaks the importance of relationship that every individual should cooperate in the community to fulfill one self. Thus, this book is used by the researcher to gather and to have clear idea of man that in his action he can be fully human.

Kenneth Gallagher. The Philosophy of Gabriel Marcel. 1962. This book is considered as a clear synthesis of Marcels thought. It tries to clarify some difficult areas of Marcels thinking. The author focuses on the idea of participation as the key of Marcels Philosophy and how Gabriel Marcel distinguishes real Fidelity from constancy. Theauthor establishes that Marcel averred that only faith can bridge the gap between the thinking self and the empirical self.41 Hence, the book emphasizes fidelity as victory over time which requires unity of the self beyond and across the immediate states of consciousness. In other words, I am united with another unless I become united only with myself. The researcher, in his endeavor of making his work clear and substantial he comes to realize that this book is valuable for him to finish his work with sense of knowledge. Thus, he uses this book for the fact that no one can be united with other if he would not unite first with himself.

H.J Blackham. The Six Existentialist Thinkers. 1961. Blackham attempts to expose, the general accounts and ideas of the existentialist.Hesaid that this book is not a criticism nor an advocacy, but rather a help

41

Gallagher,The Philosophy of Gabriel Marcel, 74.

to the reader to acquaint himself with existentialism. Thus, it is quite related to this study. Itentails the relation of Gabriel Marcel and that of Jaspers. Theauthor made clear that the Mystery of being is primarily the first step, but thereafter the way lies open to an exploration of being by reflection upon certain intensely lived experience by fidelity, hope, love which are individual and revealing42

Fe Mendoza.Basic Ecclesial Community. 2005. This book is very useful in this research because it talks about the history of the Basic Ecclesial Communities here in the Philippines and around the world.

Guillermo Cook. The Expectation of the Poor. 1985. This book is painstakingly researched, extraordinarilly written, and sets a new bench mark for understanding one of the truly phenomenal things God is doing among grassroot Christians in Latin America. This book is very helpful in this study because it talks about the first emergence of BEC in the world.

Jon Sobrino. The True Church and the Poor. 1985. This book is written from El Salvador, focusing on the poor as the channel through which Gods spirit is manifesting itself in our times. This book is useful in the study because it contains some question about the reality of the BEC which is the focus in the study.

42

Blackham,The Six Existentialist Thinker, 70.

BIBLIOGRAPHY

Primary Sources Marcel, Gabriel. Being and Having.Translated by Virginia A. Gordon Ringer. Chicago: Henry Regnery Cor., 1965. ________. Creative Fedility. Translated by Robert Rosthal. New York: Farrar Strauss Press, 1964. ________. Homo Viator: Inroduction to Metaphysics of Hope. Translated by Emma Cranfurd. New York: Harper and Rouw Press, 1951. ________.Metaphysical Journal. Translated by Bernard Wall. Chicago: Henry Regnery Cor., 1952. ________. Mystery of Being, Reflection and Mystery, Translated by Gs Fraser. Chicago: Harvill Press, 1951. ________. Royces Metaphysics. Translated by Virginia. Gordon Ringer. Chicago: Regnery Cor., 1956. ________. The Philosophy of Existentialism. New York: Citadel Press, 1956.

Secondary Sources Bergson, Henri. Introduction to Metaphysics, Translated by T.E. Hulme. New York: Liberal Arts Press, 1949. ________. The New Bergson, Edited by John Mullarkey. New York: Manchester University Press, 1999. Blackham,H.J., The Six Existentialist Thinker. New York: Harper Torchbook Press, 1959. Buber, Martin. God. Edited by Timothy A. Robinson. New York: New York Press, 2002. Cook, Guillermo. The Expectation of the Poor. Manila: Philippine Press, 1985. Cruz, Corazon. Philosophy of Man. Manila: Philippine University Press, 1978. De Lacoste, Guillermine. Mans Creativity the Thought of Marcel. New York: Holt, Rinehart and Winston Press, 1974.

Edwards, Paul. Ed. The Encyclopedia of Philosophy. Vol. 5. New York: The Mc Millan Co and Free Press, 1966. Ewick, Thomas Van. Gabriel Marcel: An Introduction. Translated byManya Harrar. New York: Paulist Press, 1965. Gallagher,Kenneth.The Philosophy of Gabriel Marcel.New York: Fordham University Press, 1962. Jasper, Karl. Philosophy of Existence. Translated by Richard T. Grabua. Pennsylvania: University of Pennsylvania Press, 1995. Kierkegaard, Soren Philosophy of Religion. New York: Charles Scriners Sons Press, 2009. Macquarrie, John. The Frontiers of Philosophy and Theology. New York: Harper and Row Press, 1963. Mendoza, Fe. Basic Ecclesial Community.Cebu: Philippine Press, 2005. Miceli, Vincent. Ascent to Being: Gabriel Marcels Philosophy of Communion. New York: Desclee Sheed and Ward Press, 1966. Moga, Michael.What makes Man truly human: the Philosophy of Man and Society. Philippines: St. Paul Press, 1995. Sam, Keen. Makers of Contemporary Theology. Richmond: Virginia Joh Knox Press, 1967. Satre, Jean-Paul. The Transcendence of the Ego. Paris: France University Press, 1988. Sobrino, Jon. The True Church and The Poor. Translated by Matthew J. OConnell. Quezon: Philippine Press, 1985.

GABRIEL MARCELS CONCEPT OF I-THOU RELATIONSHIP

This chapter presents Gabriel Marcels concept of I-Thou relationship. Marcels existential philosophy of I-Thou relationship starts from mans experience of himself as incarnate, as being-in-the-world as he encounters other. Man is in the world together with the presence of his body. However, mans existence is always to be in situation. In other words, to exist is to co-exist. Man encounters other though communion. They participate in each others presence by entering into the domain of communion wherein I-Thou relationship takes place in this encounter. There are certain elements in achieving mans participation in communion to others. Man must be a man of encounter, availability, presence, and charm in order to achieve authentic communion and genuine relationship in the I-Thou relationship with the use also of the attitudes of fidelity, hope, and love. 3.1 Access to Being Being in its essence is in the relation towards other. To be in the relation to other man inter into a relationship that needs an access towards being in order to participate with being,43 to be in participation with beings requires a characteristic of affirming to being; that is, to hold fast in being. Holding fast is to turn with longing to the assurance which arises in the depths of relationship.44

43

Kenneth Gallagher: The Philiosophy of Gabriel Marcel (Fordham University Press, 1962), 67. Ibid, 68.

44

A man who is in relationship directly unveiled the revelation of the self. 45 This revelation is real and this act of enrering into the realm of relatioship is through Fidelity, Hope, and Love. Marcel stressed that the three are the attitudes that affirm man as being capable of entering to other. to have an access to being, one should be open because it is through openess that man enters into relationship46 moreover, Marcel said that once a person is in these spiritual commitments; he cannot be concerned with the fact that he has faith, hope and love for the thou or the other. His spiritual action is far nobler, it is so far transcends any self-centered of objective position that it is psychologically imposible for being to back upon itself.47 3.1.1 Fidelity Fidelity is the place of being.48 it is an active perpetuation of presence, the renewal of its benefits of its virtue which consists in a mysterious incitement to create.49 Marcel streesed that a man with the fidelity is a man that is never missing, a man who overcomes every trial against frienship.50 This means that the man of fidelity

Vincent P. Miceli, Ascent to Being: Gabriel Marcels Philosophy Of Communion (New York: Desclee Company, 1966), 121.
46

45

William A. Sadler, Existence and Love, (New York: Charles Scribners Sons, 1969), 106. Ibid, 122. Gabriel Marcel, Being and Having, trans. by Katharine Farrer (Westminsters: Dacre Press), 5.

47

48

Gabriel Marcel, The Philosophy of Existentialism, trans. by Manya Harari (New York: The Citadel Press 1956), 30. Vincent P. Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion (New Tork: Desclee Company,1966), 124.
50

49

would not leave his friend behind especially during adversities. Marcel asserts-far from stealing away to some safe hideout, he is always found present in adversity.51 In addition, fidelity is an act wherein a being commits himself to the thou, even in the midst of adversities. When a man is faithful to his friend, in all adversities he still manages to communicate to the feeling and conviction that he is with his friend. 52 However, there is still a requirement to fidelity; it is the unity of the self beyound and across the immediate states of consciousness.53 Marcel said that fidelity creates the self and reveals it. He calls it creative fidelity,54 creating the self as non-object.55 Marcel elaborates fidelity; Fidelity is on the reality of inert conformism. It is the active recognition of something permanent, not formally, in this sense, it refers invariably to a presence or somethingwhich can be maintained within us and before as a forgotten and obliterated and this reminds us of that menace of betrayal which to my mind, overshadows our whole world.56 Fidelity reveals the uniqueness and real face of ones mode of existence and true face of being. Moreover, fidelity is also a concreate approach to I-Thou relationship, as Marcel says; Fidelity asserts herself never more truly than when she is challenging, defying, confronting an absence she is triumphing over this absence and in particular, when she
51

Gabriel Marcel, Presence et Immotalite (Paris: Flammation,1959), 200. Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion , 124. Gallagher, The Philosophy of Gabriel Marcel, 69. Marcel, Being and Having, 9. Gallagher:, Philosophy of Gabriel Marcel, 69. Marcel., Philosophy of Existence, 22.

52

53

54

55

56

is conquering that absence that presents itself to us, doubtless falsely, as absolute absence, the absence known as death.57 Fidelity transcends, like liberty the limits of the prescriptible. Without any constraint, and pressure fidelity reveals herself to be capable of mysteriously renewing the person who cultivates her in his life.58 Lastly, fidelity reveals the uniqueness and real face of being wherein being asserts his self truly to others.

3.1.2 Hope Hope is a concrete approach to the participation and relationship of being. It is no way be directed to a weakening of relationship.59 It rears itself on the active refusal to succumb to despair, to go along with in the availability of being. 60 And it is through hope that man can exist in a realm of creative being which is beyond such inventories. Moreover, to hope is to assert that a given order shall be re-established, that reality is on my side. Thus, to hope is not to wish as marcel asserts; Hope consists in asserting that there is at heart of being beyond all data, beyond all inventories and all calculations a mysterious principle which is ion connivance with me, which cannot but will that which i in fact, willed by the whole of my being.61

57

Marcel., Presence et Immotalite, 200. Miceli., Acsent to Being, 126. Gabriel Marcel, Homo Viator, trans. By Emme Craufurd (Paris: Editions Montaigne, 1945), 33. Gallagher, The Philosophy of Gabriel Marcel, 74.

58

59

60

Gabriel Marcel, The Philosophy of Existentialism, trans. by Manya Harari (New York: The Citadel Press 1956), 28.

61

Hope therefore is essentially an appeal to a creative power with which the soul feels herself to be connivance.62 Further, hope is not drawn from the resources of the ego because there is nothing in the ego to warrwnt it. As a matter of fact, a man who is consumed in the ministration to his own ego wouldprobably be incapable of hoping.63 Hope is also not against another.64 Because the subject of hope is a subject in need of other, the authentic formula of hope is I hope in you for us.65 The only genuine hope is hope in what does not depend on ourselves, hope springs from humility and not from pride.66 In addition, Marcel believed that hope is not self-centered; it never falls and never weakened because hope is being animated by love. It is not only protection inspired by love, but a sort of call too, a desperate appeal to an ally who is himself also love.67 Moreover, it is permanently through hope that I discover my relationship to the absolute Thou because I realize my complete dependence on his infinite Being.68 Furthermore, hope is against despair, because despair is an act which consists in putting things at their worst-an act which is strikingly illustrated by what is known as defeatism and which is ever in danger of being degraded into the desire of

62

Gallagher, The Philosophy of Gabriel Marcel, 74.

63

Ibid. Gabriel Marcel, Homo Viator, Trans. By Emma Craufurd (paris: Editions Montaigne) 58. Ibid, 60. Marcel, The Philosophy of Existentialism, 32. Marcel, Homo Viator, 53. Ibid.

64

65

66

67

68

the worst.69 To hope therefore means to be available, to participate freely in the very teeth of the specters of trial, despair and death in the experience of relationship.70

3.1.3 Love Love is considered by Marcel as the essential ontological datum; for it is the most dynamic concrete approach to the I-Thou relationship. For it breaks the tention and crosses the barriers that exist between the self and the other. more so, for expressed that in all being, love comes first.71 Love founds relationship in every other community, for love touches the being of the other person.72 Further, love for Marcel is eternal; it cannot be stopped even by death. Marcel express the immortality of love, Whatever changes may intervene in what I see before me, you and I will persist as one; the event (death) that has occurred, and which belongs to the order of accidents, a cannot nullify the promise of eternity which is enclosed in our love in our mutual pledge.73

To love a person is to love him unconditionally and eternally because the prophetic affirmation of love is precisely a proclamation that the thou or the beloved is
69

Marcel, The Philosophy of Existentialism, 20. Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion , 133. Marcel, Being and Having, 167. Miceli, The Mystery of Being: Gabriel Marcels Philosophy of Communion, 135.

70

71

72

Gabriel Marcel, The Mystery of Being, vol.II: Faith and Reality (Chicago: Henry Regnery Company, 171-172.

73

exempted from the penalties of thingness. And the more the I love the thou, the more he can be assured of his perpetuity its because the thingness of the thou ehich is loved by the I is swallowed up in an absolute and indefectible presence. Marcel exemplified the underlying reality of love, that only as we come to know one another and shares in a reciprocal underlying reality do we recover a sense of who we really are.74 It is also the crown and climax of interpersonal relationship, it is the summit of faith and hope, the indwelling of the lovers with each other, their copresence at all times and in all places.75 Moreover, love is the manifestation of the persons participation in relatioship. Marcel asserts that loving is, The act of being involved which is a fundamental condition of our human situation; to become existentially involved is to open up to a situation, to receive it inwardly and to respond to it.76

It is through loving authentically that the other person can grasp the authentic existence of being. to love a being is to say to him; thou at least shall not die.77

74

William A. Sadler, Existence and Love (New York: Charles Scribners Sons, 1969), 110. Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion , 139. Marcel Philosophy of Existence, 9. Gallagher, The Philosophy of Gabriel Marcel, 80.

75

76

77

3.2 Nature of relationship The great journey of life is to know and be oneself, but man can know his own self in so far as he is open to others.78 Gabriel Marcel tells that, the existence of oneself to the other is a way that possesses the existence in relationship. Since the I is not really something that is separable to the Thou, because the nature of relationship is content in the Thou, who gives meaning to the I. So to say, the encounter with the other person offers understanding of ones self and ones existence. Moreover, as man travels along the way of life, encountering other people is a basic cursor of human circumstances. Thus, each human being starts with daily activities which establish a relationship between the communion of the I and Thou. However, each individual will never enter into real union of their own selves, rather, they need each other. As Marcel says, There can be no authentic depth where there can be no real relationship. But there will never be real relationship between individuals centered on themselves, and in consequence morbidly hardened, nor in the heart of the mass, within the mass state. The very notion of relationship, on which all my own recent work has been based presupposes a reciprocal openness between individuals without which no kind of spirituality is conceivable.79

78

Ibid, 98.

Gabriel Marcel, Creative Fidelity, Trans. Robert Rosthal (New York: Farrar, Strauss and Company, 1964), 9.

79

It is now clear to say that the real relationship is to be found in a human being with the other, wherein this individual is open to the other individual and the other individual likewise. In short, the real relationship happens only in the I and Thou relationship. As we have seen, a reciprocal openness between individuals is the clue to the foundation of all Marcels philosophy and especially to his concept of I Thou relationship. A man becomes conscious of his very self only if he really knows by participating actively and freely within a dynamic inter-acting world and within intersubjective relationship with other person.80 Thus, the great aim of life that is to know and be oneself will only be actualized through the concrete experience of relationship.81 Marcel implies that, The I always imply a reference to the other. only I think of myself as myself by distinguishing myself from all others, and by conceiving of myself as being other than they. Neither in demonstrating that the I can neither be auto-sufficient nor an absolute headquarters unto itself.82 Created being is becoming a person and to be a person is to be with in relationship to the Thou. Nothing exist in ontological isolation, but rather everything exists in a family of I and Thou relationships.83 In other words, man has no

80

Ibid.,11. Gallagher, The Philosophy of Gabriel Marcel, 98. Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion , 104. Ibid., 31.

81

82

83

isolated experiences of existence, for man to be in a situation and that is his very essence.84 Furthermore, Marcels concept of I-Thou relationship stems from and is centered on man who is open to the other and recognizes the other as the extension of his own being. It is evident that relationship cannot by attained unless there is the presence of the other for it involves a reciprocity of subject-subject relationship and not that of subject-object.85 Marcel believed that it is mans nature to be with other people as he said that the movement of being is not one of withdrawal nor of isolation, but one of participation and intersubjective communion.86 Man would be insufficient and frustrated if isolated and self enclosed from relationship with other being. Marcels idea of man as naturally inclined towards a relationship that resembles Aquinas idea of man. That is, man by nature is a friend to man.87 For Marcel, there is no created being that is totally autonomous; no created being is its own. Rather, every man is actively related to relationship88 for it is through relationship that man can be able to grasp existence. Because existence, for Marcel it proceeds from participation and to participate is to be available to other.

84

Ibid., 11.

85

Marcel, The Philosophy of Existentialism, 40. Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion , 35.

86

ODonnell, Robert. Hooked in Philosophy: Thomas Aquinas made Essay (New York: Albe. House, 1996), 65.
88

87

Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion , 66.

3.3 Elemements of Relationship In order for a man to attain authentic relationship with other human beings, he needs to have or practice the elements of relationship such as man of encounter, availability and presence. These elements are essential in building up of relationship with other human beings. 3.3.1 The Man of Encounter The human existent of Marcel is prepared for an encounter with the being of others.89 The understanding of the achievement of relationship among men is in mans indispensable bond with his fellowmen.90 Meaning, it is mans encounter with the other that the relationship would be achieved. Thus, the human person in the I-Thou relationship always implies references to others. For Marcel, the man of encounter is a friend address himself to a thou and lives into relationship. Marcel added that, the man of encounter is a man of co-presence; he shares truth and love with his friend; he adheres to his friend and abhors using them.91 Furthermore, man of encounter for Marcel is a man of both presences of an I and Thou, wherein the communion.

89

Marcel, Mystery of Being, 205. Frederick Patka, Existentialist Thinker and Thought (UST: The Citadel Press, 1964), 145. Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion , 104.

90

91

3.3.2 Availability Being available revealed only in an exchange of person, in an encounter with the I that arises from a bond of mutual interest, concern, and consideration.92 Taking into account, mans existence is constituted by his participation in relationship, therefore mans essence determined to the point of sharing and opening his very self to others. Furthermore, the disposition of openness and permeability can be obtain through the so called disponibilite in English term, availability. Thus, it refers to the measure in which man is available to someone, a state of having a resource at hand to offer.93 Availability leads to the understanding of being; whose presence is available to other. For man always implies references and confrontation to others. As many lives in a communion or relation with other, their act must be an act of self sacrifice. For Marcel, the act of one-sacrifice is essential, a creative act that constitutes the life of the person. The man who give his life and is fully aware of what he is doing , that is giving himself without any hope of a return, is an act of selfsacrificing. Marcel talks about self-sacrificing as, To sacrifice ones life, to consecrate ones life for someone else is to bring maturity the consummation of the I that is more totally concentrated and directly aware of the other itself. The I the dedicates its life and itself to

92

Ibid., 110. Marcel, The Philosophy of Existentialism, 30.

93

living, here and hereafter, for someone else, to the eternal living of someone other than itself.94 A man who sacrifices his life is implicitly aware that to move toward the source of the invocation is at the same time to move toward his own being.

3.3.3 Presence The I and the Thou who are in relationship are both presences. Their presences make them co-existent with each other. Marcel thinks this presence is indefinable. One does not describe a presence, one evokes it.95 According to Marcel, Presence is not an idea that I have, because if I were merely an idea, then all i have to do is to maintain this idea before me like a photograph on a mantelpiece.96 The presence to which a being is faithful is not an idea, nor is it an object. The presence that Marcel speaks of is not the physical presence of an object that one can describe. Rather, it is of the nature of presence as presence to be uncircumscribed.97 The other term for the presence is a Mystery. It is non-objectifiable, it is something that beyond the problematical.98 Presence is a mystery, for Marcel, because all individuals involved in it, and experience it personally in each others openness and giving of each others se3.4 Barriers to relationship
94

Marcel, Mystery of Being, 205. Dy, Philosophy of Man: Selected Readings (Quezon City: JMC Press, 1986), 273. Marcel, The Philosophy of Existentialism, 22. Ibid. Dy, Philosophy of Man, 273.

95

96

97

98

Marcels concept of I_Thou relationship truly helps man to build a genuine relationship with others. However, there exist barriers or hindrances in achieveing the goal of relationship. It is in functionalizing and utilizing other beings that would stop man in attaining relationship. Marcel said that functionalization and utilization of being are forms of desertion of reality because they prevent a genuine human participation in being.99 man cannot avoid these barriers for it is founded on mans essential condition and fundamental activity towards other beings which must be transudjective, given that it is in the persistent and almost exclusive application of the process of atomizing the coherent harmony of the relationship of being consist the first degree of the evil of divisiveness,100 the people who are experiencing or doing these things are considered by Marcel as merely spectators of the universe as opposed to a participant reality. Marcel says that, This detachment of the spectator, this mere functionalizations and utilization of being by the scientist are forms of desertion of reality because they prevent a genuine human participation in being.101 This spectator begets a form of lust by the knowing and greedy subject enters into sharp competition to subdue and monopolize large segments of reality. 102 Lastly, Marcel asserted that the more man emphasizes the objectivity of things by cutting the

99

Marcel, Being and Having, 20. Ibid. Ibid. Ibid.

100

101

102

umbilical cord which binds the universe to his organically physical person, the more he afferms the independence of the world from him and its unconcern about him.103 Generally, Marcel wanted to convey that in order to avoid divition among human beings, one should not treat the world and all beings simply as an object. Because this practice would lead man to enjoy and utilize being without having commitment and love which is the most important factor for Marcrl in mans building up of relationship. The following are considered by Marcel as the barriers in achieving relationship.

3.4.1 Technocratic Mentality Technocratic mentality is a manner of acting and of thinking which is proper and can be justified only if used in relation to things, to objects. Marcel sees that there exist a parallelism beween techniques is connected to mans advancement in barbarism towards other man.104 This technique is all the more fatel and dangerous when it is to seek for own sake. It cannot be use in handling all being. The attemps to do so would have led to drastic and tragic universe.105 Thus, Marcel attempted to explained this kind of mentality more vividly, This system neither recognizes any subject as confronting it nor as a result does it allow the development of any such subjects, whether individual or
103

Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion, 65. Ibid., 66. Ibid., 65.

104

105

groups, and this mean exactly that here nothing is allowed to grow. If life is unfetted growth in conformity with its laws, this is surely the gravest accusation that can be brought. And indeed, for the life of community both the spiritual and economic consequences of this fact are terrible. There is room for nothing, but preestablished plans and manufactured objects; anything that grows is suspect.106 Technocratic mentality therefor is a hindrance according to Marcel in attaining the so called genuine relationship for it identify others simply as an object. It is oppose to Marcels concep of I-Thou relationship that one should recognize others not as an object but as a subject who is the extention of his own being.

3.4.2The Spirit of Suspicion Spirit of suspicion would come in when fells objectified, isolated, abandoned in an abstract universe that presents itself in the dynamic yet calloused lineaments of technology, an attitude of fear, suspicion and subsequent disengagement with ones human and concrete environment sets in. There would be tragic results from those things. A breakdown in the organic growth of the person, in the family, in the community and this happens not merely on the exterior level of feeling, but of belief and of the formation of genuine relationship and all its forms.107 Marcel describe this world as barrenly atomized and harshly alienated, most of the people become suspicious with one onother. It is because the individual ego is being set free and prioritized in order to foster and enhance ones self-delusion, to set
106

Ibid., 71. Gabriel Marcel, The Decline of Wisdom (London: The Harvill Press, 1954), 11.

107

himself up in defiance against others, to read everywhere nothing but the harsh struggle for existence. Marcel said that in an atmosphere like this, there is no least hesitation in doing violence.108

3.4.3 Functionalize Man Marcel said that this kind of attitude of man begins when one praise or appreciate the value of others not because of what they are, but because of what they can do or what are their function as man. He didnt mean to say that these categories are themselves bad. But nonetheless, it pervent mans relationship with others when they are solely viewed of what function they can do or give to the world.109 this kind of mentality is viewed by Marcel as having an overaching dogma; that man is simply an agent whose function or production must support to the progress of whole community.110 Marcel perceived that this kind of community will lead to community under the heel of police dictatorship, people are registered onto the thousands of paper documents from the moment of birth to instant death.111 Marcel explain,

We are witnessing the manifestation of man; everyone becomes a paper-man or a man of things, rather good at handling manimate objects but woefully inept at handling human persons and human problems because
108

Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion, 73. Marcel, The Decline of Wisdom, 14. Marcel, Philosophy of Existence, 43. Miceli, Ascent to Being: Gabriel Marcels Philosophy of Communion, 78.

109

110

111

all have their abandoned or are being prevented forcibly from pursuing concrete activities while they pursue and maintain a function heaven112

It is understandable that this mentality considers others to be objectified things with certain objectified functions. Moreover, this condition exposes man to danger, it reduces him simply like a machine and treated him as an apparatus at the service of the community. Aside from treatining man into a machine and consider him only of what he can give to the community. This kind of system also disposes those who are already useless and burden to the community. And if the person is already useless and cannot recuperate his service; he is not allowed to clutter up the earth and consume the precoius product of his fellow-workers. As such, viewing and appreciating man with respect only to what he can give to the society is what Marcel calls as the road that leads to the new and frightful barbarism in this modern age.113

112

Ibid. Marcel, Being and Having, 78.

113