Download Words of Life: New Theological Turns in French Phenomenology by Bruce Ellis Benson, Norman Wirzba PDF

By Bruce Ellis Benson, Norman Wirzba

Phrases of existence is the sequel and better half to Phenomenology and the Theological Turn,edited by means of Dominique Janicaud, Jean-Francois Courtine, Jean-Louis Chrtien, Michel Henry, Jean-Luc Marion, and Paul Ricoeur. In that quantity, Janicaud accuses Levinas, Henry, Marion, and Chrtien of veeringfrom phenomenological neutrality to a theologically inflected phenomenology. in contrast, the participants to this assortment interrogate even if phenomenology's right place to begin is agnostic or atheistic. Many carry the view that phenomenology after the theological flip could possibly be precise either to itself and to the phenomenological issues themselves.In a technique or one other, all of those essays take care of the bounds and expectancies of phenomenology. As such, they're all inquisitive about what counts as properphenomenology or even the very constitution of phenomenology. None of them, even though, is restricted to such questions. certainly, the wealthy tapestry that they weave tells us a lot approximately human event. issues equivalent to religion, desire, love, grace, the reward, the sacraments, the phrases of Christ, ache, pleasure, existence, the decision, contact, listening, wounding, and humility are woven in the course of the numerous meditations during this quantity. The members use extraordinary examples to light up the constitution and boundaries of phenomenology and, in flip, phenomenology serves to explain these very examples. therefore perform clarifies idea and concept clarifies perform, leading to new theological turns and new lifestyles for phenomenology. the quantity showcases the paintings of either senior and junior students, together with Jean-Luc Marion, Jean-Yves Lacoste, Kevin Hart, Anthony J. Steinbock, Jeffrey Bloechl, Jeffrey L. Kosky, Clayton Crockett, Brian Treanor, and Christina Gschwandtner-as good because the editors themselves.

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Philosophical instead of theological it must start from a position of presuppositionlessness. Only then can philosophy continue to strive to be a ‘‘rigorous science’’ and not simply a creedal expression of one’s prior commitments. The question of the theological intimidation of philosophy is not simply an innocuous quandary. It is a positive assertion regarding the status of philosophy as neutral both methodologically and, far more problematically, in regard to its content as well. Notice that, for Janicaud, the phenomenological method is not simply about how to proceed in philosophical investigation; it is also about what is available for the investigation in the first place.

Nor can it be surprising that some religious thinkers, theologians among them, have felt compelled to engage that philosophy. What would it mean to know the absolute God? How might such knowledge avoid reducing God to a being or indeed mistaking God for Being? Christian thought has addressed these questions in the form of a critique of the concupiscence by which we succumb to the appeal of worldly existence. How to banish concupiscence from the approach to God? One knows the experience of Augustine—indeed, Heidegger’s own work is not without a certain echo of it—of a turn inward and away from the dark appeal of worldly things until being drawn powerfully upward and beyond them.

The Strategy of Separatism and the Question of Neutrality The first way in which theology and phenomenology can be wedged apart from each other is according to a separatist strategy in which philosophy is positioned as neutral in both method and content. I discussed this strategy briefly above in relation to Janicaud’s distinction between MerleauPonty and Levinas. ’’40 As we saw above, this stands in stark contrast from the ‘‘loaded dice’’ that Levinas throws upon the table of philosophical discourse.

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