After God: Richard Kearney and the Religious Turn in - download pdf or read online

By John Panteleimon Manoussakis

ISBN-10: 0823225321

ISBN-13: 9780823225323

Who or what comes after God? within the wake of God, because the final fifty years of philosophy has proven, God comes again back, another way: Heidegger's final God, Levinas's God of Infinity, Derrida's and Caputo's tout autre, Marion's God with no Being, Kearney's God who might be. Sharing the typical not easy of the otherness of the opposite, the essays during this quantity characterize thought of responses to the hot paintings of Richard Kearney.John Panteleimon Manoussakis holds a Ph.D. in philosophy from Boston university. he's the writer of Theos Philosophoumenos (in Greek, Athens 2004) and co-editor of Heidegger and the Greeks (with Drew Hyland). He has additionally translated Heidegger's Aufenthalte.

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Extra info for After God: Richard Kearney and the Religious Turn in Continental Philosophy (Perspectives in Continental Philosophy)

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Such ‘‘existential solipsism’’ is not what we are after with the eschatological reduction. As a first step, it is true, such moments— which I would claim are available to everyone—can elicit a certain disenchantment which may then issue in a reverse moment of epiphany. This is an experience that, arguably, resides at the root of most great philosophical beginnings. ); the moment of ‘‘learned not-knowing’’ (docta ignorantia), which Cusanus and certain ‘‘negative’’ theologians saw as portal to a visio dei; the moment of Descartes’s doubt, which precedes his recovery of the ‘‘idea of the infinite’’; the moment of Husserl’s suspension (epoche), which aims to return us, eventually, to a ‘‘categorial intuition’’ of the being of things.

As a first step, it is true, such moments— which I would claim are available to everyone—can elicit a certain disenchantment which may then issue in a reverse moment of epiphany. This is an experience that, arguably, resides at the root of most great philosophical beginnings. ); the moment of ‘‘learned not-knowing’’ (docta ignorantia), which Cusanus and certain ‘‘negative’’ theologians saw as portal to a visio dei; the moment of Descartes’s doubt, which precedes his recovery of the ‘‘idea of the infinite’’; the moment of Husserl’s suspension (epoche), which aims to return us, eventually, to a ‘‘categorial intuition’’ of the being of things.

The fourth reduction, in sum, radicalizes the three phenomenological reductions to the point where they rejoin hermeneutics. 7 At this critical juncture, we find intuition recovering interpretation. We see the eschaton selving itself in various ways, featuring itself in multiple faces, singing itself in many voices. A polyphony of call and response. A banquet of translation. ’’ The fourth reduction leads us back—by leading us forward—to a sacred space at the heart of things. For too long theology and metaphysics have identified the divine with the most all-powerful of Beings.

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After God: Richard Kearney and the Religious Turn in Continental Philosophy (Perspectives in Continental Philosophy) by John Panteleimon Manoussakis


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