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 strategy and its meant function: a defend opposed to idolatry. instantly 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 of this discourse, A family tree of Marion's Philosophy of faith opens up a brand new view of the phenomenology of non secular adventure.
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Additional info for A Genealogy of Marion's Philosophy of Religion: Apparent Darkness
Thus we see how a retrieval of Dionysius functions rhetorically and polemically to provide a vision capable not only of withstanding a broad Heideggerian critique of all Western metaphysics but also of correcting a trend within Christian theology toward the prevalence of Being as a theological category. Gregory of Nyssa is also cited in support of some key points in Marion’s argument. First, in the context of a discussion of “conceptual idols”—a crucial move that Marion makes in order to extend the notion of an aesthetic or material idol to that of a conceptual idol84—Gregory is offered as a justification: 30 .
133 The question is, is one free to hate, or at least refuse, God? ”134 Marion’s attachment to a moral judgment would seem to necessitate a sense of subjective agency and freedom. ”135 In so doing, Marion entrenches himself within the paradigmatic Augustinian conundrum: how to understand the relationship between free will and grace. Whence the capacity to decide for love or hate? Either it is solely from God, in which case I cannot be held responsible for the decision that is to decide my fate (and cannot be accused of yielding to temptation, or lying), or the decision rests, at least in part, on me, in which case my subjectivity is determined, at least in part, by myself.
Gregory can be enlisted to support a discussion that is explicitly about Dionysius because Marion nowhere acknowledges any real difference between the two patristic writers. This lack of a discrimination available to, but under-utilized by, Marion will be evaluated in the following chapter. two How to Avoid Idolatry: A Comparison of “Apophasis” in Gregory of Nyssa and Dionysius the Areopagite This truly is the vision of God: never to be satisfied in the desire to see him. —gregory of nyssa, V.