By Felix Ó Murchadha
How does Christian philosophy deal with phenomena on this planet? Felix Ó Murchadha believes that seeing, listening to, or another way sensing the area via religion calls for transcendence or pondering via glory and evening (being and meaning). through hard a lot of Western metaphysics, Ó Murchadha exhibits how phenomenology opens new principles approximately being, and the way philosophers of "the theological turn" have addressed questions of construction, incarnation, resurrection, time, love, and religion. He explores the potential of a phenomenology of Christian lifestyles and argues opposed to any easy separation of philosophy and theology or cause and religion.
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Extra resources for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)
These cinders and ashen traces continue to testify to what was separated by critique, even if what has been separated in this way only can be thought as absence, or as a presence that has fled into a vast, unapproachable distance. The concept of critique that Benjamin wishes to think toward is indebted both to the fundamental Kantian articulation and to the Early Romantic development of the concept, especially that of Friedrich Schlegel. 11 In his programmatic 1804 essay “On the Essence of Critique,” Schlegel gives shape to the German Romantics’ notion of critique as the progressive mediator between philosophy and history.
While the figure that Benjamin emphasizes in the Arcades Project is often that of the collector—especially in Convolutes H and I—the general points he advances also can be said to apply to the critic and to the relation between critique and thing. It is in the context of a massive theoretical and historiographic effort that critique and thing are made to speak to each other. As in so many other regards, Baudelaire is enlisted as Benjamin’s crown witness: “One must make one’s way through Les Fleurs du mal with a sense for how things are raised to allegory [wie die Dinge zur Allegorie erhoben werden].
Influencers,” in other words, can be isolated from the medium in which they exert their influence and considered solely in their own terms. And the same is true of the “influenced”: they can be regarded in their own terms, fully abstracted from the fluxions in which they are localizable. Regardless of whether influence is understood along astrological-Aristotelian lines, in which case there is an essential difference between supra- and sub-lunar spheres, or along the lines of classical mechanics, where there is no such difference, the continuity of the in-flow and out-flow assumes that time itself flows in a unidirectional manner: either forward, as in most “influence studies,” or backward, as in Borges’s “Kafka’s Precursors” or its parody in the form of a theory of the anxiety of influence.
A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion) by Felix Ó Murchadha