By Tamsin Jones Farmer
Tamsin Jones believes that finding Jean-Luc Marion completely inside of theological or phenomenological discourse undermines the coherence of his highbrow and philosophical company. via a comparative exam of Marion's interpretation and use of Dionysius the Areopagite and Gregory of Nyssa, Jones evaluates the interaction of the manifestation and hiddenness of phenomena. by way of putting Marion opposed to the backdrop of those Greek fathers, Jones sharpens the stress among Marion's rigorous technique and its meant objective: a shield opposed to idolatry. right away positioned on the crossroads of the controversy over the flip to faith in French phenomenology and an inquiry into the retrieval of early Christian writings inside this discourse, A family tree of Marion's Philosophy of faith opens up a brand new view of the phenomenology of non secular event.
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Extra info for A Genealogy of Marion's Philosophy of Religion: Apparent Darkness
23 “Distance” is as multivalent in, as it is central to, Marion’s thought. In its various usages it commonly refers to the space or separation that both makes relationship possible and prevents relationship from becoming an identification with, or absorption of, the other. It refers to the space existent in multiple relationships: interpersonal, inter-Trinitarian, and between God and the human. In its strongest sense, distance stands in for the term God. 24 I will have more to say about the genesis of this term below.
Presence must be received as the present, namely, as the gift that is governed by the Sightings . 31 memorial and epektasis. ”88 If the Eucharist, Marion’s locus for the contemplation of the present moment, is always also memorial, something done “in memory of me,” that memorial also always aims ahead to a future. This future is not simply a historical “end time” for which the Christian waits, but in reality already interrupts the present and governs it: The presence to come does not define the horizon of a simple possibility, tangential utopia or historical term as if it were a question of a simple nonpresence that it would remain to bring, finally, to presence.
107 Furthermore, with the introduction of his phrase “strictly pragmatic function of language,” Marion confronts Derrida’s objection that any prayer which praises (ßμνείν) is always predicative insofar as it addresses someone; it “praises as . . 108 In order to object to this false dichotomy, Marion employs a Cappadocian theory of language (without describing it thus). He accuses Derrida of assuming that naming one implies equating that name with an essence. Instead, argues Marion, “what is proper to the proper name consists precisely in the fact that it never belongs properly—by and as essence—to the one who receives it.