After God: Richard Kearney and the Religious Turn in by John Panteleimon Manoussakis

By John Panteleimon Manoussakis

Who or what comes after God? within the wake of God, because the final fifty years of philosophy has proven, God comes again back, in a different 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 should be. Sharing the typical difficult 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 collage. 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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Additional resources for After God: Richard Kearney and the Religious Turn in Continental Philosophy (Perspectives in Continental Philosophy)

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But my point is that epiphanies don’t have to be exclusive moments of philosophical insight-through-detachment. The above are exemplary cases, and ones from which we can greatly learn. But they are not primary. They are no more than ‘‘repetitions’’ of more primordial experiences—aesthetic, mystical, spiritual, existential. I think Merleau-Ponty acknowledges this when he admits, in his preface to the Phenomenology of Perception, that there is nothing that the phenomenological reduction discloses that was not already laid forth, for example, in our cultural life-world.

For it is our relation (the viewing) that reveals me as a viewer and the painting as viewed. Furthermore, I am a viewer because of the painting and insofar as the painting offers itself to my look; conversely, the painting is such (viewed as such, as a painting) because of me and insofar as I look at it. Strictly speaking, neither the painting itself nor I as a viewer ‘‘exist’’ outside this relation. There is an infinite number of such relations. Existence is this relational infinity. Our position shows an affinity with two different and diverse theoretical systems that can provide us with examples: the striking conclusions of the Copenhagen School (Niels Bohr, David Bohm, and Max Born) in quantum physics and the theophilosophical work of 24 John Panteleimon Manoussakis .................

This is perhaps what Paul means by the ‘‘dunamis of the spirit’’ which outstrips all the powers of dominion (Ephesians 1). 10 Such posse speaks in many distinct voices: ebullutio, viriditas, sakti, lila, charis, gratia. ’’ Conclusion So why recommend a fourth reduction if all it does is bring us back to where we began? All the way back to the everyday universe? Why? Because without sundering there is no recognition. Some breaking down or breaking away from our given lived experience is necessary, it seems, for a breakthrough to the meaning of that same experience, at another level, one where we may see and hear otherwise.

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