By Felix Ó Murchadha
How does Christian philosophy deal with phenomena on the earth? Felix Ó Murchadha believes that seeing, listening to, or another way sensing the realm via religion calls for transcendence or considering via glory and evening (being and meaning). through not easy a lot of Western metaphysics, Ó Murchadha indicates how phenomenology opens new principles approximately being, and the way philosophers of "the theological turn" have addressed questions of construction, incarnation, resurrection, time, love, and religion. He explores the potential of a phenomenology of Christian lifestyles and argues opposed to any easy separation of philosophy and theology or cause and religion.
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Extra resources for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)
Christian religiosity lives temporality, according to Heidegger. ”27 This is the case because the time of the world is not the ultimate time. Time regulated by the pure movements of the heavenly bodies is a time which governs everything and everyone in the world. But Christ being not of the world cannot be governed by that time. Hence, for Paul the time of Christ cannot be a chronos, but rather a kairos, an unworldly time, which comes in the worldlessness of the world—night. If that which is central to Christianity is an experience of worldless time—one full of surprise and uncertainty—that cannot be fixed objectively, then every attempt at such fixing, every attempt, namely, to hand on into the future—an attempt made problematic by that very temporal experience—must be viewed with great suspicion.
In speaking, the face is already complicit in the same, in language. The peace of which Levinas speaks is an eschatological peace, a peace beyond history. But discourse is only possible in the finite language(s) of history. As such, “there is war only after the opening of discourse, and war dies out only at the end of discourse. ”73 From this Derrida concludes against Levinas that the philosopher cannot escape history. But history is not totality, as Levinas claims, but rather “the history of the departures from totality, history as the very movement 20 | Introduction of transcendence, of the excess over the totality without which no totality would appear as such.
In other words, does the move- 22 | Introduction ment to appearance not show the thing in the withdrawal of its own self behind that of itself which makes it manifest? And if this is the case, do not destruction and death point toward something other than the world, in the world? ”87 It does so because in Christianity the difference between truth and what is true, between being and entity, no longer exists. ”88 This doctrine, for Henry, points to a totally different, nonGreek, phenomenality. God’s self-revelation owes nothing to the phenomenality of the world.
A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion) by Felix Ó Murchadha
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