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Hidden categories: Articles with short description. Marion takes the descending ontological way, giving absolute priority to objective givenness over its subjective reception: actuality precedes possibility, determining possibility in terms of actuality; the phenomenon predates the subject, constituting it as witness to revelation. Yet, this approach stumbles regarding the philosophical question about faith.
Phenomenology, as Falque correctly notes, is not primarily concerned with divinity, but with humanity as such, the conditions of existence shaping experience and situating reason: the biases that make meaningful appearance possible. It is such an account that Jean-Luc Nancy offers. Nancy is not usually associated with the theological turn, yet has worked in parallel to it. Deeply critical of both Christianity and phenomenology, his work can nevertheless not be understood without reference to both. Starting from finite humanity, in which infinite divinity opens up: the theological dimension is not experienced, but inferred from those who exist-in-faith, whose lives bear witness to it.
This existential inference and interference of theology in phenomenology, forms, I believe, the future of phenomenological philosophy of religion: a phenomenology that explains how the existential situation of faith structures experience; rather than a phenomenological description of dogma, liturgy and devotion, internal to a particular religious tradition, and therefore to theology.
The future belongs to a phenomenology that thinks about faith, but not from faith. For Nancy, reality exists in an infinite circulation of meanings, emerging from a never-ending process of making sense of the world by dwelling in it, and as such merging with it. Hence, whatever gives itself to a consciousness also withdraws itself, whatever essence emerges from the world of appearances does so by merging with it: there is no pure meaning at one with itself; rather, it is always internally displaced, divided and shared, absent when fully present to a consciousness.
In other words, what the phenomenological reduction aims at—constructing all meaning as immanently constituted by a consciousness—is impossible because consciousness is always already carried along outside of itself by the movement of sense in which it is caught up. Theologians know this as the problem of the divine names: in naming God, he escapes us, for God exceeds any singular name.senjouin-kikishiro.com/images/kodijen/1099.php
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How are we then to think about God? Indeed, God escapes signification, is no-thing. We must allow God to bask in the glory of his withdrawal, instead of summoning undoing him by naming him: to let him open up within the world as the abyss on which it rests, nothing. God does not give himself; yet gives himself as nothingness. How are we to think this? God may then not be given a name , but he is nevertheless exposed in places as the breaches in immanence we experience.
God reveals himself—and God is always a stranger in all manifestation and all revelation. Revelation … is not a presentation, or a representation: it must be the evidence of the possibility never the necessity of a being-unto-god. In doing so, it sets me in relation to the nothing, for being-unto-God is being-unto-nothing Nancy, , p.
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Hence, the divine place is the subjectivity in which divinity opens up as the possibility of being-unto-God, putting it outside-of-itself and allowing it to-be-itself. Whereas Marion understands faith as the will to see, fidelity to givenness, to what there is to be seen; Nancy, in line with Caputo, understands it as fidelity to nothingness, keeping open the void, a seeing nothing where nothing is to be seen Nancy, a , p. Faith is nothing but being-unto-nothing.
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