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By Felix Ó Murchadha

How does Christian philosophy tackle phenomena on the earth? Felix Ó Murchadha believes that seeing, listening to, or differently sensing the realm via religion calls for transcendence or considering via glory and evening (being and meaning). via 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 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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This question becomes all the more pressing because in the case of the saturated phenomenon the gaze experiences the unbearable in the phenomenon. But what is experienced here as unbearable? It is the excess of phenomenality itself, which is generally hidden in a kind of natural attitude. ”142 This is not a case of the experience of an exceptional object, but rather is a mode of phenomenality by which objects are seen in the excessive light of the good. What is striking here is that Marion is claiming a Greek philosophical form of universalizability for the saturated phenomenon.

But this notion simply displaces the problem, because the language of this Word is not the phenomenal language of the world, but rather a language of life. The problem still remains: what motivates this movement from world to life? The revelation of Christ reminds us of that forgotten life, but what in the appearance of Christ, in Christ in the world, can trigger such a reminiscence? In Plato it is participation, through which the unity of the world is established. But in Henry it is precisely the dichotomy of life and world which is being claimed.

Dasein’ for Heidegger can be so ensnared—fallen—in what has been handed on from the past (tradition) that it cannot perceive it anymore. ”29 Dasein’s concern here is one with its own subjectivity, that is, with the event of its own apprehension of the truth as being constitutive of that truth itself. The forgetting of historicity is only an issue if the event of truth is constitutive of that truth. This is the case for Jesus of Nazareth, but not for Socrates. In this sense the 12 | Introduction concern underlying Destruktion is radically un-Socratic.

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