By Felix Ó Murchadha
How does Christian philosophy tackle phenomena on this planet? Felix Ó Murchadha believes that seeing, listening to, or in a different way 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 for a phenomenology of Christian lifestyles and argues opposed to any uncomplicated separation of philosophy and theology or cause and religion.
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Extra info for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)
59 Experience is understood here as experience of that which is manifest in the world. In opposition to philosophy rooted in worldly experience, Levinas places revelation. But it is not enough simply to invoke revelation, not because of its ‘irrational’ or unverifiable nature, but rather because it all too quickly becomes assimilated into dialectical theology. ” 60 To do so is to speak of that which does not signify a theme. Levinas’s thinking is a thinking of the unthematic, of that which is irreducible to philosophical discourse, but philosophical discourse can only follow behind, accounting for it at the limits of its articulations.
This term has the connotation of weightiness. When used in reference to god, kabod refers to that which makes god apparent; it is the manifestation of the invisible god, while maintaining his invisibility. ’ 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.
51 This understanding of the world is conditioned by discursivity, or the relations of intelligibility fundamental to language. Discourse in this understanding is about things and about things in the world. Levinas, in denying this primacy of world to discourse, begins with the “divine word”: To hear the divine word does not amount to knowing an object; it is to be in relation with a substance overflowing its own idea in me. . 52 The divine word is that word which traces god in the world, specifically in the scriptures.