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ABSTRACT The contemporary philosophical debate about "gift" brought into light above all by French philosophers Jacques Derrida and Jean-Luc Marion, brought about new and live discussions regarding what gift is and what is its nature. The present article analyses whether or not love can be regarded as a gift or, rather, follow the same problem showed by Derrida. According to him, every gift carries an internal contradiction and can never be and, therefore, will never be gift. A gift is impossible. (...) |
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This essay links Jean-Luc Marion's phenomenology of fine art to his description of Christian love. It does so by carefully showing how Marion's overall project is closely related to Kant's well-known account of the relationship between aesthetics and morality. While Kant and Marion both believe that aesthetic experience can lay the groundwork for moral action, their contrasting views of morality lead them to very different articulations of such a relationship. While Kant sees encounters with fine art as preparing individuals for (...) |
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In this article, the differences between Jean-Luc Marion, Emmanuel Levinas and Martin Heidegger’s approaches to ontotheology are discussed. Whereas Marion argues for a historical approach to this question, i.e., testing whether ontotheology can be detected in this or that thinker in this history of philosophy, this article aims, with Levinas and Heidegger, for an ontological approach to the question concerning ontotheology. In this regard, this text expresses wonder about Marion’s claim that Medieval theology would not have succumbed to ontotheology whereas (...) |
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On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond oneâs evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...) |
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This paper aims to argue that Jean-Luc Marion’s philosophical theology is an axio-meonto-Theo-logy which proposes a new way of approaching God. The traditional way of approaching God in theo-logy attained God by the predication and the predicate in the categories of being. However, Marion’s theology attempts to bring out the freedom of God from all categories of being. It provides a critique of the traditional way of approaching God and two arguments for Marion’s alternative approach. On the grounds of the (...) |
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This paper develops a phenomenological account of spirituality that can help us think more broadly and deeply about religion and its role in our lives. It begins by explaining spirituality as a supra-subjective force that shapes a subject’s intuitive engagement with the world (Section I). Then, it shows that such a spirituality is affective in (and affected by) cultural expression (Section II), by way of historically situated institutions or traditions [Stiftungen] (Section III). The last step of the paper will be (...) |
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Much of the contemporary discussion of religion seems to do away with the very possibility of revelation. In this article, I use Lacoste’s phenomenology of la parole to rethink a theology of revelation in terms of God’s personal self-giving in experience. After examining Lacoste’s views of the relationship between philosophy and theology, his liturgical reduction and what this means for an understanding of experience and knowledge, and his thought of la parole more broadly, I give critical consideration to how he (...) |
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It is now almost 20 years since Janicaud’s critique of the ‘theological turn in French phenomenology’ (Janicaud 1991, 2000), with its emphasis on phenomenology and theology as two and never one. Yet since that time there been an explosion of phenomenologies which are, if not overtly, implicitly religious and phenomenology. Thus, we have phenomenologies of prayer, or love, or hope, and the possibilities of further phenomenologies. The challenge of these emerging phenomenologies is that there seems to be no noematic correlate (...) |
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Alongside with ethics and religion, art occupies a prominent place in Michel Henry’s phenomenology of life. His opposition to Husserl and Heidegger, and his analyses of Wassily Kandinsky’s paintings and theoretical works, led Henry to the conclusion that the content of art is the ‘invisible life’. As a consequence, art – itself invisible though at the same time revealing the Life – becomes a means of achieving a non-intentional experience (pathos) of Life in its transcendental affectivity. The radical immanence of (...) |
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In this paper I argue that we need to analyze ‘religious violence’ in the ‘post-secular context’ in a twofold way: rather than simply viewing it in terms of mere irrationality, senselessness, atavism, or monstrosity – terms which, as we witness today on an immense scale, are strongly endorsed by the contemporary theater of cruelty committed in the name of religion – we also need to understand it in terms of an ‘originary supplement’ of ‘disengaged reason’. In order to confront its (...) |
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This article aims to explore the philosophical approach to faith after deconstruction as manifested in the work of Jean-Luc Marion and Jean-Luc Nancy. By taking the saturated phenomenon as its focus, the analysis seeks to demonstrate that whilst Marion’s thinking proves to be an innovative re-imagining of the possibilities of phenomenology, its problematic recourse to a supplementary hermeneutic means that saturation can never be adequately applied to faith without simultaneously compromising the excessive intuition upon which it relies. The article then (...) |
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In his work, Being Given, Jean-Luc Marion calls for a phenomenological investigation of the givenness (donation) of the phenomenon. As a phenomenologist of religion, Marion aims to give a philosophical account of the possibility of revelation, something which by definition is unconditionally given. In Being Given, he contends that his phenomenological reduction to unconditional givenness (in the figure of the saturated phenomenon) can account for religious phenomena in a way that respects the subject matter, all the while remaining philosophically neutral. (...) |
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This essay addresses the questions of whether the givenness of God is something possible, intelligible—and, if so, what such givenness might involve. In the interest of situating these questions in historical context, I first summarize Kant’s, Hegel’s, and Habermas’s respective accounts of the relationship between belief in God and philosophical knowledge. I then further situate critical philosophy’s appropriation of God by way of a discussion of how some of this appropriation’s fiercest critics—existentialists such as Sartre, Shestov, and Kierkegaard—object to its (...) |
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In a world where, as Martin Heidegger puts it, ‘homelessness’ has become its destiny, the colonized/Oriental Other that once exclusively constituted and was neglected from the matrix of the Western imaginary has no longer maintained its distance as ‘out there’. Instead it is embodied as a ‘refugee’ appearing on the borders of the ‘home’ with its complex cultural, colonial history. The majority of refugee studies feature the refugee as the outcome of the interplay of the two concepts of the ‘rights (...) |
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