A Phenomenology of Christian Life: Glory and Night (Indiana by Felix Ó Murchadha

By Felix Ó Murchadha

How does Christian philosophy deal with phenomena on the earth? Felix Ó Murchadha believes that seeing, listening to, or another way sensing the realm via religion calls for transcendence or considering via glory and evening (being and meaning). by way of tough 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 potential of a phenomenology of Christian lifestyles and argues opposed to any easy separation of philosophy and theology or cause and religion.

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Being is nothing, but rather the event of things: Ereignis. “That is the essential swaying of be-ing [Seyn] itself. 40 This leap is one which responds to a historical situation—responds, that is, to the historicity of the present and does so through a resolute taking up of a heritage, namely, that of the first beginning. ” 41 Such a sacrifice renounces the cosmology of Greek philosophy for an event which can be prepared for without expectation. ” In these discussions of the ‘last god’ we can hear a Nietzschean tone working through Hölderlin-like motifs.

The idol is the object of seeking. ”126 This discussion can be understood as a phenomenological commentary on the first chapter of 1 Corinthians: the Greek who seeks wisdom and the follower of Christ who is called. Indeed, it is this very opposition which underlies a crucial passage, where Marion attempts to show that the icon transcends the ontological difference. 127 Marion draws attention to the passage in St. 128 This passage interests Marion because in it Paul uses the language of the philosophers—onta—but does so to surpass the distinction between being and non-being.

But in doing so they understand Christianity as the inversion of the sacred, rather than its subversion.

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