Pub Date : 2021-10-28DOI: 10.1163/25889613-bja10017
Kristóf Oltvai
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In this article first appeared in 1997, Jean-Louis Chrétien examines the meaning of prayer in Kierkegaard’s writings and existence. By focusing on the difficulties of this task and with meticulous attention to the vast work of the Danish philosopher, Chrétien describes prayer as a tense and agonistic experience, akin to the evangelical struggle between Jacob and the angel. Just like in his well-known phenomenological analysis, “The Wounded Word: Phenomenology of Prayer”, the author identifies in prayer a paradoxical articulation of struggle and peace, gift and endeavour, speaking and listening, through which the human being is profoundly transformed and finally learns to truly say “thank you”.
{"title":"Prayer According to Kierkegaard","authors":"J. Chretien, Filippo Pietrogrande","doi":"10.1163/25889613-bja001","DOIUrl":"https://doi.org/10.1163/25889613-bja001","url":null,"abstract":"\u0000 In this article first appeared in 1997, Jean-Louis Chrétien examines the meaning of prayer in Kierkegaard’s writings and existence. By focusing on the difficulties of this task and with meticulous attention to the vast work of the Danish philosopher, Chrétien describes prayer as a tense and agonistic experience, akin to the evangelical struggle between Jacob and the angel. Just like in his well-known phenomenological analysis, “The Wounded Word: Phenomenology of Prayer”, the author identifies in prayer a paradoxical articulation of struggle and peace, gift and endeavour, speaking and listening, through which the human being is profoundly transformed and finally learns to truly say “thank you”.","PeriodicalId":372900,"journal":{"name":"Journal for Continental Philosophy of Religion","volume":"38 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132210264","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-28DOI: 10.1163/25889613-00302002
A. Williams
{"title":"Melancholic Joy: On Life Worth Living, by Treanor, Brian","authors":"A. Williams","doi":"10.1163/25889613-00302002","DOIUrl":"https://doi.org/10.1163/25889613-00302002","url":null,"abstract":"","PeriodicalId":372900,"journal":{"name":"Journal for Continental Philosophy of Religion","volume":"73 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125876012","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-09DOI: 10.1163/25889613-BJA10011
Emma Falque, C. Rios
Everyone can agree that the mystery of the Incarnation is difficult to believe and to understand, and yet it is precisely what Christians do not cease to profess. The most innocent questions concerning the “carnal consistency” of the Resurrected One today are omitted for want of a suitable and contemporary anthropology for us to ask them. But that a body made of “flesh and bones” can indeed now claim to appear and reappear in what we ordinarily call a horizon of reality or objectivity goes against our faculties of thought and even imagination. Philosophy must aim to render comprehensible this mystery of a God made body.
{"title":"“In Flesh and Bones”","authors":"Emma Falque, C. Rios","doi":"10.1163/25889613-BJA10011","DOIUrl":"https://doi.org/10.1163/25889613-BJA10011","url":null,"abstract":"\u0000 Everyone can agree that the mystery of the Incarnation is difficult to believe and to understand, and yet it is precisely what Christians do not cease to profess. The most innocent questions concerning the “carnal consistency” of the Resurrected One today are omitted for want of a suitable and contemporary anthropology for us to ask them. But that a body made of “flesh and bones” can indeed now claim to appear and reappear in what we ordinarily call a horizon of reality or objectivity goes against our faculties of thought and even imagination. Philosophy must aim to render comprehensible this mystery of a God made body.","PeriodicalId":372900,"journal":{"name":"Journal for Continental Philosophy of Religion","volume":"68 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-04-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122086079","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-09DOI: 10.1163/25889613-BJA10010
Karl Hefty
This paper investigates the theme of sense and nonsense as it pertains to the phenomenological problem of “flesh.” It raises two sets of questions: 1) What is the relation of flesh to body and body to flesh? It is possible to admit the materiality of the corporeal condition while maintaining the phenomenological privilege of flesh and life? Or must one deny the privilege of flesh in favor of a more moderate “balance” of flesh and body? 2) How does the phenomenality of flesh and body go together with the theological reality of the Incarnation of the Word? How is the passage into theology effected in phenomenology when it is a question of body and flesh? The article objects to Emmanuel Falque’s interpretation of Michel Henry, enters into recent scholarship relating phenomenology and cognitive science, and questions whether incarnation can be adequately described by a phenomenology in which perception is ultimate.
{"title":"Is There a Body without Flesh?","authors":"Karl Hefty","doi":"10.1163/25889613-BJA10010","DOIUrl":"https://doi.org/10.1163/25889613-BJA10010","url":null,"abstract":"\u0000 This paper investigates the theme of sense and nonsense as it pertains to the phenomenological problem of “flesh.” It raises two sets of questions: 1) What is the relation of flesh to body and body to flesh? It is possible to admit the materiality of the corporeal condition while maintaining the phenomenological privilege of flesh and life? Or must one deny the privilege of flesh in favor of a more moderate “balance” of flesh and body? 2) How does the phenomenality of flesh and body go together with the theological reality of the Incarnation of the Word? How is the passage into theology effected in phenomenology when it is a question of body and flesh? The article objects to Emmanuel Falque’s interpretation of Michel Henry, enters into recent scholarship relating phenomenology and cognitive science, and questions whether incarnation can be adequately described by a phenomenology in which perception is ultimate.","PeriodicalId":372900,"journal":{"name":"Journal for Continental Philosophy of Religion","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-04-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114218305","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-24DOI: 10.1163/25889613-bja10006
Andreas E. Masvie
Among the ancients, there was no proper conception of the I. Yet an I emerges in ancient Israel. I therefore inquire into the philosophical anthropology of ancient Israel. How did the I emerge? By interpreting the Song of Songs as political myth, from which a philosophical anthropology can be unearthed and reconstructed, I theorize that not only an I, but also a different kind of we emerged through gift-dynamics. Then I demonstrate that these gift-dynamics are compatible with the ancient Israelites’ religious-political institutions and manifest itself in their collective psyche.
{"title":"The Emergence of I","authors":"Andreas E. Masvie","doi":"10.1163/25889613-bja10006","DOIUrl":"https://doi.org/10.1163/25889613-bja10006","url":null,"abstract":"\u0000 Among the ancients, there was no proper conception of the I. Yet an I emerges in ancient Israel. I therefore inquire into the philosophical anthropology of ancient Israel. How did the I emerge? By interpreting the Song of Songs as political myth, from which a philosophical anthropology can be unearthed and reconstructed, I theorize that not only an I, but also a different kind of we emerged through gift-dynamics. Then I demonstrate that these gift-dynamics are compatible with the ancient Israelites’ religious-political institutions and manifest itself in their collective psyche.","PeriodicalId":372900,"journal":{"name":"Journal for Continental Philosophy of Religion","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117233759","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-10DOI: 10.5040/9781472594709.ch-007
J. Lacoste
In this article, Jean-Yves Lacoste lays out the central moments of Heidegger’s complicated relationship to Christian thinking, from his earliest studies under Carl Braig up to his death in 1976. With careful attention to personal letters, scholarly reviews, conferences, as well as major texts, Lacoste shows that this influence was mostly in one direction: despite the eagerness of theology to engage with Heidegger, Heidegger continually demonstrated reticence to approach theology except strictly on his own terms. The article closes with a retrospective evaluation of the central themes of the original Heidegger et la Question de Dieu volume, which took up this investigation in France in 1979. Despite the fact that its publication predated many of Heidegger’s essential texts on this theme, these essays, in Lacoste’s estimation, remain a “perfectly timeless” resource for those seeking to understand the place of God within phenomenology.
{"title":"Heidegger among the Theologians","authors":"J. Lacoste","doi":"10.5040/9781472594709.ch-007","DOIUrl":"https://doi.org/10.5040/9781472594709.ch-007","url":null,"abstract":"\u0000 In this article, Jean-Yves Lacoste lays out the central moments of Heidegger’s complicated relationship to Christian thinking, from his earliest studies under Carl Braig up to his death in 1976. With careful attention to personal letters, scholarly reviews, conferences, as well as major texts, Lacoste shows that this influence was mostly in one direction: despite the eagerness of theology to engage with Heidegger, Heidegger continually demonstrated reticence to approach theology except strictly on his own terms. The article closes with a retrospective evaluation of the central themes of the original Heidegger et la Question de Dieu volume, which took up this investigation in France in 1979. Despite the fact that its publication predated many of Heidegger’s essential texts on this theme, these essays, in Lacoste’s estimation, remain a “perfectly timeless” resource for those seeking to understand the place of God within phenomenology.","PeriodicalId":372900,"journal":{"name":"Journal for Continental Philosophy of Religion","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122062251","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-01DOI: 10.1163/25889613-bja10003
J. Schrijvers, Jason W. Alvis
Jason Alvis’ book is a welcome voice in the field of continental philosophy of religion. Alvis focuses on the influence of Martin Heidegger on French phenomenology. He takes his cue not only from Heidegger but also from Guy Debord’s study The Society of the Spectacle (1967) which entailed a devastating critique of our addiction to spectacles, excesses and ‘the next big thing’. Heidegger and Debord are here lined up in their appeal to a more sober account of appearances: most important about this or that appearance might not be that which stares you in the face, as it were, with an oppressive excessiveness one cannot ignore but rather that which usually does not get noted and which remains out of sight. This is, for Alvis, one way to delineate Heidegger’s (contradictory) insistence on a Phänomenologie desUnscheinbaren. Alvis points out that the various translations of ‘unscheinbar’ wrongly confuse its ‘inconspicuousness’ with invisibility or irrationality even (17). Alvis’ book is a thought-provoking study of the relation of Heidegger’s phenomenology of the inconspicuous to a theology issuing from “the new phenomenology.” Although Alvis’ own theological stance is not always clear – sometimes he remains a philosopher, sometimes faith is just assumed – he traces the avant-garde of French philosophy to its origin in Heidegger:
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Pub Date : 2020-05-01DOI: 10.1163/25889613-bja10002
M. Kočí
We have no other experience of God but the human experience, claims Emmanuel Falque. We – human beings – are in the world. Whatever we do, whatever we think and whatever we experience happens in the world and is mediated by the manner of the world. This also includes religious experience. Reflection on the possibility of religious experience – the experience of God – suggests that the world is interrupted by someone or something that is not of the world. The Christian worldview makes the tension explicit, which is perhaps why theology neglects the concept and fails in any proper sense to address the world. Through following the phenomenologist Jan Patočka, critiquing the theologian Johann B. Metz and exploring the theological turn in phenomenology, I will face the challenge and argue for a genuine engagement with the world as a theological problem.
伊曼纽尔·法尔克声称，除了人类的经验，我们对上帝没有其他的经验。我们——人类——生活在这个世界上。无论我们做什么，想什么，经历什么，都会发生在这个世界上，并以这个世界的方式为中介。这也包括宗教体验。对宗教体验的可能性的反思——对上帝的体验——表明，世界被不属于这个世界的人或事打断了。基督教的世界观使这种紧张关系变得明显，这也许就是为什么神学忽略了这个概念，在任何适当的意义上都无法解决这个世界。通过跟随现象学家Jan pato ka，批判神学家john B. Metz，探索现象学的神学转向，我将面对挑战，并主张将世界作为一个神学问题进行真正的接触。
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Pub Date : 2019-10-04DOI: 10.1163/25889613-00102003
S. Lehmann
This essay follows the assumption that the first principle of classical metaphysics has its counterpart in political sovereignty as suprema potestas. Therefore, both can be equally described as arché. Their epitome is the God of so-called ontotheology, who thus proves to be what I call the Ur-Arché. In contrast to current post-metaphysical approaches, however, I suggest overcoming ontotheology through a different metaphysics, which emphasizes the self-transcending surplus character of being. I regard early Christian martyrdom as an eminent way in which the surplus of being is manifested. This has two interwoven aspects, one ontological and one political, both arising from the excessive idea of the Christ event, or the notion that there is life beyond life unto death. I will analyse the mechanism allowing early Christian martyrs to counteract Roman imperial sovereignty. Finally, I will relate this to contemporary life systems in which sovereignty has become anonymous biopower.
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