By Jean-Luc Marion
Within the obvious and the printed, Jean-Luc Marion brings jointly his most important papers facing the connection among philosophy and theology. protecting the floor from a few of his earliest writings in this subject to very fresh reflections, they're really beneficial for knowing the development of Marion's suggestion on such subject matters because the saturated phenomenon and the potential for anything like Christian Philosophy.The ebook comprises his seminal items at the saturated phenomenon and at the present, even if the essays additionally discover newer advancements of his notion on those themes. a number of chapters explicitly discover the boundary line among philosophy and theology or their mutual enrichment and impression. in a single of the ultimate items, The Banality of Saturation,Marion considers probably the most contemporary objections introduced opposed to his inspiration of the saturated phenomenon and responds to them intimately, suggesting that saturated phenomena are neither as infrequent nor as rigid as usually assumed. The paintings includes chapters now not formerly on hand in English and brings jointly a number of different items formerly translated yet now tough to discover. For readers drawn to the relation among the 2 disciplines,this is imperative studying.
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Extra resources for The Visible and the Revealed (Perspectives in Continental Philosophy)
When it is a question of a thing, the intentional object always The Saturated Phenomenon 27 exceeds its intuitive givenness. 21 What keeps phenomenology from allowing phenomena to appear without reserve is therefore first the fundamental deficit of intuition with which it endows them, without appeal or recourse. But the phenomenological ‘‘breakthrough’’ postulates this shortage of intuition only as a result of metaphysical decisions—in short, Husserl here suffers the consequences of decisions made by Kant.
I will begin by relying on Kant. In Kant the metaphysical definition of possibility is stated as follows: ‘‘What agrees with the formal conditions of experience, that is, with the conditions of intuition and of concepts, is possible [mit den formalen Bedingungen der Erfahrung . . ’’1 Surprising here is the intimate tie that Kant establishes between possibility and phenomenality: possibility results explicitly from the conditions of experience. Among these conditions is intuition, which indicates that experience takes the form of a phenomenality, that experience has a form (‘‘formal conditions’’) precisely because it experiences sensible forms of appearance.
It should be noted that ‘‘empty’’ elsewhere returns to the concept, and that intuition here does not even have any further right to its ‘‘blind’’ solitude—since it is true that here the form of intuition is reduced to a third nothingness. (d) Finally, nothingness can be taken as nihil negativum. As an ‘‘empty object without concept,’’ it would seem to be defined by the failure within it of the concept and not of intuition; likewise, as ‘‘the object of a concept that contradicts itself,’’ it would seem to admit of a purely logical explanation, and not an intuitive one.
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