By Leask, Ian Graham; Marion, Jean-Luc; Marion, Jean-Luc; Cassidy, Eoin G
After the topic and past Heideggerian ontology,Marion indicates, there's the sheer givenness ofphenomena with out situation. In theology, this liberationmeans rethinking God when it comes to phenomena such aslove, reward, and extra. as well as an immense essayby Marion, the explanation of the reward, and a dialoguebetween Marion and Richard Kearney, this booklet containsstimulating essays through ten different individuals: Lilian Alweiss,Eoin Cassidy, Mark Dooley, Brian Elliott, Ian Leask,Shane Mackinlay, Derek Morrow, John O'Donohue,Joseph S. O'Leary, and Felix à Murchadha. After the topic and past Heideggerian ontology, Marion indicates, there's the givenness of phenomena with no . In theology, this liberation capacity rethinking God by way of phenomena akin to love, reward, and extra. as well as an immense essay by means of Marion, the explanation of the present, and a discussion among Marion and Richard Kearney, this e-book comprises stimulating essays by means of ten different individuals: Lilian Alweiss, Eoin Cassidy, Mark Dooley, Brian Elliott, Ian Leask, Shane Mackinlay, Derek Morrow, John O'Donohue, Joseph S. O'Leary, and Felix à Murchadha
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Extra info for Givenness and God : questions of Jean-Luc Marion
Toward this end, Descartes develops an elaborate hermeneutics of displacement that confronts the reader with the following paradox: Aristotle is countered in the text of the Regulae only by not being encountered. 65 In fact, it is exactly because ‘‘[t]he way of Being that leads beings back to their status as pure beings is put forth in what Descartes 28 Givenness and God ................. 11323$ $CH1 04-26-05 13:16:07 PS PAGE 28 inaugurated—Being in the mode of objectum’’ (DMP, 91/PMD, 98– 99), that Descartes’s gray ontology of the object constitutes a simultaneous displacement, reduction, and ‘‘reconduction’’66 of Aristotle’s doctrine on the Being of beings.
PMD, 66). In its own fashion, then, the universality of mathesis universalis emulates the metaphysics of Aristotelian first philosophy, but paradoxically so, since with mathesis universalis the universal no longer characterizes the ν ν that can be made visible by means of φιλοσοφ α πρ τη; it characterizes . . the universality produced by submitting things to the thought that contains them, inasmuch as it orders (itself and) them. ]/PMD, 66–67)36 Accordingly, insofar as ‘‘the function of mathesis universalis’’ in the Regulae ‘‘will remain thus strictly epistemological’’ because its primacy ‘‘remains .
My aim in doing so will be to show how what Marion calls the ‘‘schizocosmic’’ ambivalence of this ontology is animated by a fundamentally idolatrous impulse that seeks to master the world by reconstructing its intelligibility according to the demands of the mens humana and its methodic gaze that longs for the certainty of a fully transparent evidence. Construing Descartes’s gray ontology explicitly as a form of conceptual idolatry promises to furnish a viable thematic link between Marion’s Cartesian studies and his more recent writings in phenomenology, the gift, and negative theology.