By Felix Ó Murchadha
How does Christian philosophy handle phenomena on the planet? Felix Ó Murchadha believes that seeing, listening to, or differently sensing the area via religion calls for transcendence or pondering via glory and evening (being and meaning). by means of hard a lot of Western metaphysics, Ó Murchadha indicates how phenomenology opens new principles approximately being, and the way philosophers of "the theological turn" have addressed questions of production, incarnation, resurrection, time, love, and religion. He explores the opportunity of a phenomenology of Christian lifestyles and argues opposed to any basic separation of philosophy and theology or cause and religion.
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Extra info for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)
They go on to speak of gaining the whole world and losing one’s life. What is striking here is the manner in which Henry stresses the tension to the point of dichotomy between life and world. For Henry, the Christian affirmation of life is no longer meaningful for us, because since Galileo we no longer think life. In distinguishing between primary and secondary qualities, Galileo makes it impossible to think life. ”82 To this point Henry repeats the main thrust of Husserl’s critique. But what is lost for Henry is not the Lifeworld but life.
122 The distance to which the title refers is the condition of revelation—namely, the withdrawal of the divine from the world. It is that withdrawal which is effaced in the idol. This effacement Marion traces back to carnal love, which seeks to appropriate, to comprehend in its own terms. In the idol the divine comes to visibility and is as such made conditional on the human gaze. The icon, on the other hand, summons sight in letting the visible be saturated by the invisible: the “icon of the invisible God” (1 Corinthians 1:15).
Life reveals itself in the Word, for Henry. But this notion simply displaces the problem, because the language of this Word is not the phenomenal language of the world, but rather a language of life. The problem still remains: what motivates this movement from world to life? The revelation of Christ reminds us of that forgotten life, but what in the appearance of Christ, in Christ in the world, can trigger such a reminiscence? In Plato it is participation, through which the unity of the world is established.