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 pondering via glory and evening (being and meaning). by means of demanding a lot of Western metaphysics, Ó Murchadha exhibits 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 for a phenomenology of Christian existence and argues opposed to any basic separation of philosophy and theology or cause and religion.
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Extra info for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)
The icon, on the other hand, summons sight in letting the visible be saturated by the invisible: the “icon of the invisible God” (1 Corinthians 1:15). Marion’s way of answering the question of how we can have access to that which is beyond being, beyond the world, is through the figure of the icon. He clearly draws here on Nicholas of Cusa, specifically in the emphasis on being seen by the icon, as being subject to the icon’s gaze. But the issue of distinguishing the idol from the icon is not so straightforward.
68 The meaning of this sentence depends on some reference to a face which appears, to something which is recognizably a face: something physical, something in the world. This is implicitly acknowledged by Levinas in the effort he makes to disassociate the face from physical form. This is not to say that such disassociation fails; it is rather to point to the necessary movement from thing to person which we find also in Hus- Christianity and Philosophy | 19 serl. As with Husserl, in Levinas too this movement is not an inference.
But to be in the world and not of the world means to be original to the world. Such an origin cannot be without relation to the world. If the face is not of the world in the objective genitive sense, it is of the world in the subjective genitive, in the generative, sense: of the world in the sense of being original to the world. This origin within is a recurring theme in Derrida’s interrogation of Levinas. The tensions here are evident when he turns to the place of war in Levinas: in a world in which the face would be fully respected (as that which is not of this world), there would no longer be war.