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By Dominique Janicaud, Jean François Coutine

Phenomenology and the Theological Turnbrings jointly the controversy over Janicaud's critique of the theological turnrepresented via the works of Emmanuel Levinas, Paul Ricour, Jean-Luc Marion, Jean-Franois Courtine, Jean-Louis Chrtien, and Michel Henry.

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296; English trans . , Redudion and Givenness: Investigations ofHusserl, Heidegger, and Phenomenol­ ogy (Evanston, Ill . : Northwestern University Press, 1 998) , trans. Thomas A. Carlson, p. 1 97 . 32 THE THEOLOGI CAL TURN OF FRENCH PHENOMENOLOGY tal nor existential. In what way does this reduction-purported to unfurl a givenness the more originary as it is radical-remain phenomenological? What sense can we make of a call so pure that it claims only an "interlocuted" [ "interloque" ] , without flesh or bones?

13 Either these words have a meaning, or they have none. In the first case, the virginity in question is absolutely ungraspable (and not "simultane­ ously'' discovered and hidden)-but how, then, are we even to speak of this a priori where all corporeality slips away? How, moreover, are we ever to approach the Beloved, if the face is itself packed away-this face that we have been taught, however, was "expression,'' already beyond all image? 14 So we find ourselves driven back to our second hypothesis: these words signify noth­ ing, just as the caress "seizes upon nothing," a caress that is meant for nobody.

39 Our initial wonderment was methodological; our final inquir­ ies must also be so in order to allow us to draw lessons from other phenomenological trajectories, older and more :fruitful, whose ex­ plicit or implicit relation to the theological possibility appears worthy of question. Thus the fourth chapter will trace the meth­ odological discriminations by which Michel Henry has explicitly and loftily laid claim to the adequation between phenomenality (elucidated as the essence of all manifestation) and the absolute (understood as the revelation of life itself as affectivity).

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