This book is an introduction to French phenomenology in the post-1945 period. While many of phenomenology's greatest thinkers-Husserl, Heidegger, Sartre and Merleau-Ponty-wrote before this period, Steven DeLay introduces and assesses the creative and important turn phenomenology took after these figures. He presents a clear and rigorous introduction to the work of relatively unfamiliar and underexplored philosophers, including Jean-Louis Chretien, Michel Henry, Jean-Yves Lacoste, Jean-Luc Marion and others. After an introduction setting out the crucial Husserlian and Heideggerian background to French phenomenology, DeLay explores Emmanuel Levinas's ethics as first philosophy, Henry's material phenomenology, Marion's phenomenology of givenness, Lacoste's phenomenology of liturgical man, Chretien's phenomenology of the call, Claude Romano's evential hermeneutics, and Emmanuel Falque's phenomenology of the borderlands. Starting with the reception of Husserl and Heidegger in France, DeLay explains how this phenomenological thought challenges boundaries between philosophy and theology. Taking stock of its promise in light of the legacy it has transformed, DeLay concludes with a summary of the field's relevance to theology and analytic philosophy, and indicates what the future holds for phenomenology. Phenomenology in France: A Philosophical and Theological Introduction is an excellent resource for all students and scholars of phenomenology and continental philosophy, and will also be useful to those in related disciplines such as theology, literature, and French studies.

Since Heidegger, it has become something of an unquestioned presupposition to analyse the structure and essence of selfhood from the perspective of being-in-the-world. However, in this original work, Steven DeLay, using a wide breadth of philosophical sources, articulates a view of selfhood which emphasizes humanity's ineluctable experience before-God. The work presents an original view of the relationship between philosophy and theology, namely that there is no distinction between the two.

This book is an introduction to French phenomenology in the post-1945 period. While many of phenomenology's greatest thinkers-Husserl, Heidegger, Sartre and Merleau-Ponty-wrote before this period, Steven DeLay introduces and assesses the creative and important turn phenomenology took after these figures. He presents a clear and rigorous introduction to the work of relatively unfamiliar and underexplored philosophers, including Jean-Louis Chretien, Michel Henry, Jean-Yves Lacoste, Jean-Luc Marion and others. After an introduction setting out the crucial Husserlian and Heideggerian background to French phenomenology, DeLay explores Emmanuel Levinas's ethics as first philosophy, Henry's material phenomenology, Marion's phenomenology of givenness, Lacoste's phenomenology of liturgical man, Chretien's phenomenology of the call, Claude Romano's evential hermeneutics, and Emmanuel Falque's phenomenology of the borderlands. Starting with the reception of Husserl and Heidegger in France, DeLay explains how this phenomenological thought challenges boundaries between philosophy and theology. Taking stock of its promise in light of the legacy it has transformed, DeLay concludes with a summary of the field's relevance to theology and analytic philosophy, and indicates what the future holds for phenomenology. Phenomenology in France: A Philosophical and Theological Introduction is an excellent resource for all students and scholars of phenomenology and continental philosophy, and will also be useful to those in related disciplines such as theology, literature, and French studies.

Since Heidegger, it has become something of an unquestioned presupposition to analyse selfhood from the perspective of being-in-the-world. In the book, DeLay sets out a view of existence instead emphasizing humanity's ineluctable experience before-God. Surmounting received divisions between philosophy and theology, the work's eight chapters explore our relation to God and others, tracing a path instituted in antiquity and latent still in certain strands of contemporary phenomenology. After two introductory explorations of the ancient conception of philosophy as a way of life undermining the modern notion of philosophy as methodologically atheist, the third chapter examines our relation to others through an assessment of how, paradoxically, we are together in the world yet ever alone. The theme of being-with-others is deepened with an analysis of forgiveness in its various forms. The theme is continued in the next chapter's discussion of peace, which is seen to prove so elusive because of the omnipresence of evil in the world, a fact which itself is explored in connection to the varieties of silence we encounter throughout our daily lives. Utilizing these results from the preceding chapters on forgiveness, peace, and silence, the final chapters inquire into perennial questions as doubt, deception, and hope. Drawing together the previous results, the conclusion underscores the view of man that has theretofore emerged: we are open to a God who in Jesus Christ calls each of us back to ourselves.