Download A Phenomenology of Christian Life: Glory and Night (Indiana by Felix Ó Murchadha PDF

By Felix Ó Murchadha

How does Christian philosophy deal with phenomena on the planet? Felix Ó Murchadha believes that seeing, listening to, or differently sensing the realm via religion calls for transcendence or pondering via glory and evening (being and meaning). through not easy a lot of Western metaphysics, Ó Murchadha exhibits how phenomenology opens new rules approximately being, and the way philosophers of "the theological turn" have addressed questions of production, incarnation, resurrection, time, love, and religion. He explores the potential of a phenomenology of Christian existence and argues opposed to any easy separation of philosophy and theology or cause and religion.

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This glory, which characterizes transcendence, disallows all synthesis. In the face of such glory we can only speak of a diachronic truth, a truth without possible synthesis. 64 A diachronic truth is one which breaks with traditional understanding. Truth, for Aristotle, is by definition synthetical and, if one understands truth propositionally, this follows by necessity. What Levinas is pointing to, however, is a truth that is not experienced as such, but which surprises, comes from elsewhere, and which calls not for rational assent, but for ethical responsibility.

If it did not, then we would be left with nothing of which to speak. Furthermore, Husserl in his understanding of the horizon stresses the very inadequation to that horizon which for Levinas is characteristic of the infinity of the Other. Indeed, Derrida goes so far as to say: Is not intentionality respect itself? The eternal irreducibility of the other to the same, but of the other appearing as other for the same. For without the phenomenon of other as other no respect would be possible. ”77 Precisely because phenomenology lets the other appear in an infinite horizon, in a horizon which makes all constitution possible, it has a profoundly ethical gesture, which can tolerate no pre-given hierarchies, no order which does not come from the other itself.

Indeed, Derrida goes so far as to say: Is not intentionality respect itself? The eternal irreducibility of the other to the same, but of the other appearing as other for the same. For without the phenomenon of other as other no respect would be possible. ”77 Precisely because phenomenology lets the other appear in an infinite horizon, in a horizon which makes all constitution possible, it has a profoundly ethical gesture, which can tolerate no pre-given hierarchies, no order which does not come from the other itself.

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