The effects of God-the-Father reach to the level of basic presuppositions of western thinking, the distinction between writing and speaking. As a result, philosophy of religion, as a sub-discipline of Anglo-American philosophy, covers a vast range of topics, from the perennial question of the existence of a good God, to other concerns that derive from this pre-eminent divine existence, e. Joy B Department of Religious Studies, University of Calgary, University Drive, T2N 1N4 Calgary, Canada e-mail: M. This, too, is the being I can want to murder, because the face that looks at me is a gaze that has a frankness that disturbs me. However, when understood as the sum of entities in act, and persevering in existence, Being expresses the myriad conflicts of wills, both mechanistic-biological and conscious.
Joy well provide significant insights, of both a critical and constructive nature, on some of the most important and controversial issues facing humankind in the twenty-first century. Instead, the book is an exploration, written by scholars in religion and philosophy who have an in-depth knowledge of their subjects. In contrast, Continental philosophy does not demarcate a specific area or subject matter that is designated as belonging to philosophy of religion. Such an association presumes that modernity at least contained or confined religion to a particular sphere even if, in the end, it failed to eliminate it altogether. Bergo B Département de Philosophie, Université de Montréal, Montréal, Québec, Canada e-mail: 1 Heartfelt thanks to Gabriel Malenfant Université de Montréal for his help and collaboration.
The unity of the temporal flow, of course, lays the eccentricity of such an encounter — as a sensuous and emotional upwelling or surcharge — open to doubt. From the immersion and suffocation experienced in nausea, there is a struggle to get free even before it is possible to distinguish cognitively between an objective world and a thinking, feeling subject. In Perspectives on method and theory in the study of religion, ed. He does this by insisting on the integrity and irreducibility of the other person. Invoking the notion of intellectus spei, rather than the traditional intellectus fidei, Ricoeur appreciates a philosophy informed by hope as one that is not in search of absolute knowledge. Pamela Sue Anderson seeks both to draw out the salient threads in the gendering of philosophy of religion as it has been practiced and to re-vision gender for philosophy today. The radical empiricism of Gilles Deleuze 1925—1995 7.
. It is, however, still of marked interest for the philosophical study of religion. Ideas pertaining to a pure phenomenology and to a phenomenological philosophy. Although I cannot destroy the face in the same way, I can attempt to annihilate it. This was Totality and Infinity: An Essay on Exteriority Levinas 1969. It is accorded neither a psychological nor a metaphysical status. Ultimately, however, this was all to be reconceived in a manner that also incorporated his phenomenological explorations of human capability homo capax within the context of the vicissitudes and tragedies of human existence and the crucial ethical response.
Totality and Infinity shows three large influences: that of Franz Rosenzweig24 and Shushani; that of Husserl and Merleau-Ponty, and that of the Shoah. It explores the sensuous vulnerability of our skin understood as living flesh. Adriaan Theodor Peperszak, Simon Critchley, and Robert Bernasconi. This critique of religion is, of course, constituted entirely outside of hermeneutics, as a critique of ideology, as a critique of otherworldliness, as a critique of illusions. Concrete effective freedom thus becomes an object of hope. This book presents invaluable new perspectives on the philosopher's ever-increasing awareness of his or her own locatedness, on the gender often unwittingly given to God, the ineffability in both analytic and Continental philosophy, the still critical role of reason in the field, the aims of a feminist philosophy of religion, the roles of beauty and justice, the vision of love and reason, and a gendering which opens philosophy of religion up to diversity. Certainly, this is cognitively undemonstrable.
Levinas was aware of Celan though he rarely quoted his poetry. How can a will exist freely? Since the face looks, speaks, changes its expressions, the other person is uniquely unpredictable. Foucault, Michel, and Ludwig Binswanger. Cartesian meditations: An introduction to phenomenology trans: Cairns, Dorion. Let me take a moment to understand its logic before approaching its elaborate aftermath that is Otherwise than Being. He further explains: As for the third part, here I was to deal with the relation of human willing to Transcendence — obviously a Jasperian term, which modestly designated the god of the philosophers.
The influence of the Frankfurt school of critical theory, exemplified today by Jürgen Habermas, is also acknowledged. Another presupposition is the acceptance that sentences or even extended descriptions have a dual referential capability, a theory that he adapted from R. Instead, he wanted to appreciate the interaction of the mind the voluntary and the body involuntary , which would also acknowledge an emotional dimension. This ambiguity means that no conception of meaning, whether phenomenological or hermeneutic, can dissolve the dualism at the existential level. Thus, in the course of this period, Ricoeur deepened his appreciation of certain German philosophers — in particular Husserl, Heidegger and Jaspers, with whose work he had become familiar before the war. Psychoanalytic listening discovered, early on, the repressive potentiality of rationalization.
What is easily thinkable within one language middle voice constructions in German, for example is all but impossible in another English has no middle voice. What makes this enigmatic from an epistemological point of view is that it arises at the point of articulation of philosophy and non-philosophy. Phenomenology was his attempt to respond to what he considered the excesses of enlightenment rationalism, specifically naturalism. An ethical orientation, informed by, yet moving beyond the confines of phenomenology, attempts to address the inherent interelationship of these aspects. While not all of the philosophers that are presented in this volume subscribe to the same principles or positions, they share a very similar worldview that puts into question the discipline of philosophy of religion as it has traditionally been undertaken in analytic philosophy.