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This book explores the threshold between phenomenology and lived
religion in dialogue with three French luminaries: Michel Henry,
Jean-Luc Marion, and Jean-Yves Lacoste. Through close reading and
critical analysis, each chapter touches on how a liturgical and
ritual setting or a spiritual vision of the body can shape and
ultimately structure the experience of an individual’s
surrounding world. The volume advances debate about the scope and
limits of the phenomenological analysis of religious themes and
disturbs the assumption that theology and phenomenology are
incapable of constructive interdisciplinary dialogue.
This book focuses on the relationships between phenomenology and
theology, which have been varied and complex but seem currently in
an inconclusive and loosely defined state. Methodological rigour is
not much in evidence, and the two disciplines continue to defy any
authoritative synthesis. While both disciplines grapple with
questions concerning the fundamental structures of human
experience, their relation is troubled by the elusive roles of
Revelation and faith, which threaten the scientific autonomy of
philosophy on one side and disable theologians for consistent
philosophical discourse on the other. This volume revisits that
conundrum from various perspectives, as it at once repristinates
some of the most vibrant points of encounter and opens
possibilities for new beginnings. It begins with the theological
musings into which leading phenomenologists have been drawn from
the start, with special reference to Husserl, Heidegger, Michel
Henry, as well as backward glances to Fichte, Schelling, and
Blondel. A second section takes up specific theological themes and
examines how phenomenological approaches can refine thinking on
them. These include the Incarnation, the Resurrection, the
Eucharist, Grace, and Prayer. A dialogue between phenomenology and
classical theologians is staged in the third section: Augustine,
Pseudo-Dionysius, Eckhart, Karl Rahner. The closing section ranges
more widely, discussing atheism, non-realist theology, and Hinduism
from phenomenological angles, and showing how these topics too come
within the ambit of theology.
This book explores the threshold between phenomenology and lived
religion in dialogue with three French luminaries: Michel Henry,
Jean-Luc Marion, and Jean-Yves Lacoste. Through close reading and
critical analysis, each chapter touches on how a liturgical and
ritual setting or a spiritual vision of the body can shape and
ultimately structure the experience of an individual's surrounding
world. The volume advances debate about the scope and limits of the
phenomenological analysis of religious themes and disturbs the
assumption that theology and phenomenology are incapable of
constructive interdisciplinary dialogue.
Reviving the ancient political wisdom of St. Augustine in
combination with insights drawn from contemporary political
theorist John Rawls, Joseph Rivera grapples with the polarizing
nature of religion in the public square. Political theology, as a
discipline, tends to argue that communitarianism remains the only
viable political option for religious practitioners in a complex,
pluralist society. Unsurprisingly, we are increasingly accustomed
to think the religious voice is anti-secular and illiberal. On the
contrary, Christian theology and political liberalism, Rivera
argues, are not incompatible. Political Theology and Pluralism
challenges the longstanding antithesis between theology and
political liberalism by asking his readers to focus not on
difference, but on our common humanity. Outlining real strategies
for public dialogue in a liberal state, Rivera offers the
opportunity to discover what it means to practice civic friendship
in pluralist context.
In The Contemplative Self after Michel Henry: A Phenomenological
Theology, Joseph Rivera provides a close and critical
reconstruction of the philosophical anthropology of Michel Henry
(1922–2002) while also addressing the question of how theology
contributes to Henry’s phenomenology. In conversation with other
French figures such as Derrida, Marion, Lacoste, and Barbaras,
Rivera undertakes a global thematic study of Henry’s work. He
shows how, for Henry, the theological debate is shifted onto a
phenomenological problem, with a coincident will to pursue the
epistemological efforts of Husserl and Heidegger. The chapters
tackle some of the most pressing debates in contemporary
Continental philosophy, such as the “modern ego,” the nature
and experience of temporality, and the constitution of the body and
otherness, and how a theological discourse may illumine those
anthropological structures. The book expands on the modern
narrative of the self from Descartes to Nietzsche, opens up the
particular lines of inquiry Henry advances in dialogue with those
figures and phenomenology in particular, and highlights the
surprising theological turns in Henry’s late work on
Christianity. Because Henry’s work is difficult, it is often
misunderstood; Rivera’s own vision of the self, one that is
shaped by Henry but not in full agreement with him, advances
insights internal to Henry but also brings into sharp focus many
problematic points in Henry’s phenomenological theology. An array
of classical theological voices appear in the final chapters, such
as St. Augustine, Tertullian, Irenaeus, Pseudo-Dionysius, and
Gregory of Nyssa, all of whom are set in dialogue with Henry. A
fresh and creative articulation of contemplation and selfhood, the
volume is a valuable addition to the continuing conversation that
seeks to build bridges between phenomenology and theology.
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The Michel Henry Reader (Hardcover)
Michel Henry; Edited by Scott Davidson, Frederic Seyler; Translated by Leonard Lawlor, Joseph Rivera, …
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R2,860
Discovery Miles 28 600
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Ships in 12 - 17 working days
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From beginning to end, the philosophy of Michel Henry offers an
original and profound reflection on life. Henry challenges the
conventional understanding of life as a set of natural processes
and a general classification of beings. Maintaining that our access
to the meaning of life has been blocked by naturalism as well as by
traditional philosophical assumptions, Henry carries out an
enterprise that can rightfully be called "radical." His
phenomenology leads back to the original dimension of life-to a
reality that precedes and conditions the natural sciences and even
objectivity as such. The Michel Henry Reader is an indispensable
resource for those who are approaching Henry for the first time as
well as for those who are already familiar with his work. It
provides broad coverage of the major themes in his philosophy and
new translations of Henry's most important essays. Sixteen chapters
are divided into four parts, demonstrating the profound
implications of Henry's philosophy of life for phenomenology; for
subjectivity; for politics, art, and language; and for ethics and
religion.
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The Michel Henry Reader (Paperback)
Michel Henry; Edited by Scott Davidson, Frederic Seyler; Translated by Leonard Lawlor, Joseph Rivera, …
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R938
Discovery Miles 9 380
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Ships in 10 - 15 working days
|
From beginning to end, the philosophy of Michel Henry offers an
original and profound reflection on life. Henry challenges the
conventional understanding of life as a set of natural processes
and a general classification of beings. Maintaining that our access
to the meaning of life has been blocked by naturalism as well as by
traditional philosophical assumptions, Henry carries out an
enterprise that can rightfully be called "radical." His
phenomenology leads back to the original dimension of life-to a
reality that precedes and conditions the natural sciences and even
objectivity as such. The Michel Henry Reader is an indispensable
resource for those who are approaching Henry for the first time as
well as for those who are already familiar with his work. It
provides broad coverage of the major themes in his philosophy and
new translations of Henry's most important essays. Sixteen chapters
are divided into four parts, demonstrating the profound
implications of Henry's philosophy of life for phenomenology; for
subjectivity; for politics, art, and language; and for ethics and
religion.
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