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Religious beliefs are deeply connected to and expressive of
religious life. Yet mainstream philosophy of religion has primarily
focused on the truth and justification of religious beliefs. This
is the first collection to acknowledge the vital role practice
plays in shaping what we believe. Emerging and established voices
across different philosophical traditions come together to consider
public worship from perspectives such as trauma and social
ontology, sound and silence, knowledge and hope. They use of
liturgy as a lens to view embodied religious practice,
intrinsically connecting religious rituals to human existence and
cutting across the so-called 'analytic-continental' divide. Case
studies, taken from Christianity, offer analyses that address power
structures associated with modes of knowing. The purpose is not to
reject what has gone before but to expand the focus of philosophy
of religion. This approach lays the groundwork for investigations
into how beliefs are situated in our theological, moral, and social
frameworks. For any philosophy of religion student or scholar
interested in how thinking and living well are intimately related,
this is a go-to resource. It takes seriously the importance of
historical religious traditions and communities, opening the space
for cross-cultural and interdisciplinary debates.
This book brings together a world-renowned collection of
philosophers and theologians to explore the ways in which the
resurgence of eschatological thought in contemporary theology and
the continued relevance of phenomenology in philosophy can
illuminate each other. Through a series of phenomenological
analyses of key eschatological concepts and detailed readings in
some of the key figures of both disciplines, this text reveals that
phenomenology and eschatology cannot be fully understood without
each other: without eschatology, phenomenology would not have
developed the ethical and futural aspects that characterize it
today; without phenomenology, eschatology would remain relegated to
the sidelines of serious theological discourse. Along the way, such
diverse themes as time, death, parousia, and the call are
re-examined and redefined. Containing new contributions from
Jean-Yves Lacoste, Claude Romano, Richard Kearney, Kevin Hart and
others, this book is necessary reading for anyone interested in the
intersection of contemporary philosophy and theology.
This book poses the question of what lies at the limit of
philosophy. Through close studies of French phenomenologist Maurice
Merleau-Ponty's life and work, the authors examine one of the
twentieth century's most interdisciplinary philosophers whose
thought intersected with and contributed to the practices of art,
psychology, literature, faith and philosophy. As these essays show,
Merleau-Ponty's oeuvre disrupts traditional disciplinary boundaries
and prompts his readers to ask what, exactly, constitutes
philosophy and its others. Featuring essays by an international
team of leading phenomenologists, art theorists, theologians,
historians of philosophy, and philosophers of mind, this volume
breaks new ground in Merleau-Ponty scholarship--including the first
sustained reflections on the relationship between Merleau-Ponty and
religion--and magnifies a voice that is talked-over in too many
conversations across the academic disciplines. Anyone interested in
phenomenology, art theory and history, cognitive science, the
philosophy of mind, and the philosophy of religion will find
themselves challenged and engaged by the articles included in this
important effort at inter-disciplinary philosophy. >
Existential gratitude-gratitude for one's very existence or life as
a whole-is pervasive across the most influential human, cultural
and religious traditions. Weaving together analytic and
continental, as well as non-western and historical philosophical
perspectives, this volume explores the nexus of gratitude,
existence and God as an inter-subjective phenomenon for the first
time. A team of leading scholars introduce existential gratitude as
a perennially and characteristically human phenomenon, central to
the distinctive life of our species. Attention is given to the
conditions under which existence itself might be construed as
having a gift-like or otherwise gratitude-inducing character.
Drawing on a diversity of perspectives, chapters mark out new
territory in philosophical inquiry, addressing whether and in what
sense we ought to be grateful for our very existence. By analysing
gratitude, this collection makes a novel contribution to the
discourse on moral emotions, phenomenology, anti-natalism and
theology.
The Political Logic of Experience argues that experience and
phenomenology are essentially political, with profound implications
for our understanding of subjectivity, epistemology, experience,
the phenomenological method, and politics. Drawing on work from
across the phenomenological tradition, it develops an account of
expression as the internal relationship uniting knowing, being, and
doing with both transcendental conditions and empirical phenomena.
This expressive unification generates subjectivity as an expression
of particular communities and subjects as an expression of
subjectivity. Subjectivity and experience are therefore both
revealed to be inherently political prior to their expression in
particular subjects. In clarifying the political nature of
experience and the constitution of subjectivity, the book puts the
work of critical phenomenology in dialogue with transcendental
phenomenology to reveal the need for a phenomenological politics: a
field tasked with explaining the expressive, co-constitutive, and
necessarily political relationships between subjects and their
communities. It is only through such a phenomenological politics
that we can properly make sense of the epistemological,
ontological, and practical significance of issues like racism and
sexism, problems that concern our very experience of the world. The
book reveals phenomenology to be both essentially political and
politically essential, as it emerges within particular communities
and shapes and transforms how individuals within those communities
experience the world. Touching on issues of transcendental
phenomenology, political strategy, historical interpretation and
inter-disciplinary phenomenological method, the book argues for
foundational claims pertaining to phenomenology, politics, and
social criticism that will be of interest to those working in
philosophy, gender studies, race, queer theory, transcendental and
applied phenomenology, and beyond.
This book brings together a world-renowned collection of
philosophers and theologians to explore the ways in which the
resurgence of eschatological thought in contemporary theology and
the continued relevance of phenomenology in philosophy can
illuminate each other. Through a series of phenomenological
analyses of key eschatological concepts and detailed readings in
some of the key figures of both disciplines, this text reveals that
phenomenology and eschatology cannot be fully understood without
each other: without eschatology, phenomenology would not have
developed the ethical and futural aspects that characterize it
today; without phenomenology, eschatology would remain relegated to
the sidelines of serious theological discourse. Along the way, such
diverse themes as time, death, parousia, and the call are
re-examined and redefined. Containing new contributions from
Jean-Yves Lacoste, Claude Romano, Richard Kearney, Kevin Hart and
others, this book is necessary reading for anyone interested in the
intersection of contemporary philosophy and theology.
The Political Logic of Experience argues that experience and
phenomenology are essentially political, with profound implications
for our understanding of subjectivity, epistemology, experience,
the phenomenological method, and politics. Drawing on work from
across the phenomenological tradition, it develops an account of
expression as the internal relationship uniting knowing, being, and
doing with both transcendental conditions and empirical phenomena.
This expressive unification generates subjectivity as an expression
of particular communities and subjects as an expression of
subjectivity. Subjectivity and experience are therefore both
revealed to be inherently political prior to their expression in
particular subjects. In clarifying the political nature of
experience and the constitution of subjectivity, the book puts the
work of critical phenomenology in dialogue with transcendental
phenomenology to reveal the need for a phenomenological politics: a
field tasked with explaining the expressive, co-constitutive, and
necessarily political relationships between subjects and their
communities. It is only through such a phenomenological politics
that we can properly make sense of the epistemological,
ontological, and practical significance of issues like racism and
sexism, problems that concern our very experience of the world. The
book reveals phenomenology to be both essentially political and
politically essential, as it emerges within particular communities
and shapes and transforms how individuals within those communities
experience the world. Touching on issues of transcendental
phenomenology, political strategy, historical interpretation and
inter-disciplinary phenomenological method, the book argues for
foundational claims pertaining to phenomenology, politics, and
social criticism that will be of interest to those working in
philosophy, gender studies, race, queer theory, transcendental and
applied phenomenology, and beyond.
From Husserl's account of protention to the recent turn to
eschatology in "theological" phenomenology, the future has always
been a key aspect of phenomenological theories of time. This book
offers the first sustained reflection on the significance of
futurity for the phenomenological method itself. In tracing the
development of this theme, the author shows that only a proper
understanding of the two-fold nature of the future (as constitution
and as openness) can clarify the way in which phenomenology brings
the subject and the world together. Futurity therefore points us to
the centrality of the promise for phenomenology, recasting
phenomenology as a promissory discipline. Clearly written and
carefully argued, this book provides fresh insight into the
phenomenological provenance of the "theological" turn and the
phenomenological conclusions of Husserl, Levinas, and Derrida.
Closely examining the themes of protention, eschatology, and the
messianic, it will be essential reading for anyone interested in
phenomenology, philosophy of religion, deconstruction, or
philosophical theology.
This book poses the question of what lies at the limit of
philosophy. Through close studies of French phenomenologist Maurice
Merleau-Ponty's life and work, the authors examine one of the
twentieth century's most interdisciplinary philosophers whose
thought intersected with and contributed to the practices of art,
psychology, literature, faith and philosophy. As these essays show,
Merleau-Ponty's oeuvre disrupts traditional disciplinary boundaries
and prompts his readers to ask what, exactly, constitutes
philosophy and its others. Featuring essays by an international
team of leading phenomenologists, art theorists, theologians,
historians of philosophy, and philosophers of mind, this volume
breaks new ground in Merleau-Ponty scholarshipGCoincluding the
first sustained reflections on the relationship between
Merleau-Ponty and religionGCoand magnifies a voice that is
talked-over in too many conversations across the academic
disciplines. Anyone interested in phenomenology, art theory and
history, cognitive science, the philosophy of mind, and the
philosophy of religion will find themselves challenged and engaged
by the articles included in this important effort at
inter-disciplinary philosophy.
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