But the book would only be an appropriate introduction for somewhat advanced students of philosophy, familiar with continental thought, and its historical movements. Moving further, he endorses Richard Kearney’s analogy between discernment and meeting a stranger: should we treat strangers with awe or suspicion? Kritik der Grundlagen des Zeitalters, 1973. Through a discussion with John Sellars about the famous „myth of the given“, Marion reaffirms that the given can only be thought in opposition to the paradigm of objectivity. Thus, and as Jeanrond sharply points out, love reveals the constitutive plurality of revelation, and in turn, the need for a hermeneutics of love.In Chapter 8, “Embodied Transactions”, Mara Brecht provides an analysis of revelation in the framework of a feminist hermeneutics (Michelle Voss Roberts). Hegel thinks that Classical artworks originarily founded, grounded, and justified Greek culture. So does Merleau-Ponty: the artist “questions perceptual norms” (155), as Laner says, not the artist’s body. To arrive firstly at the fact that the epochê itself “is a performance of the subject” and that “the subject is performed by practicing the epochê,” the epochê becomes something specific to a suspension of judgement, a “suspension of anything that would prevent to work with what gives itself, as it is given, in the very field in which it is given.” (33-4, 40). Fichte presupposes that philosophy must solicit only some part of the subject.
And this is so because “givenness does not produce like an efficient cause, nor is it confined to sensible intuition, because it is not conflated even with intuition in general” (21). For example, contrary to the received view, Saussure did not straightforwardly privilege,One of the most informative sections of the book explains how the presentation of the well-known figure from Chapter One of the published,There is of course a tension between structuralist and classical representationalist views. “The Hermeneutics of Givenness,” translated by Sarah Horton, builds on his concept of ‘saturated phenomena’ by drawing out a provocative vision of the hermeneutic demand created therein. Such a medium perhaps makes possible—even beckons—the revolutionary poem. The water metaphor, however, further actualizes the intimacy of our relationship with alterity by bringing alive the uncertainty and mystery inherent therein.Yet Saracino’s in extended metaphor, we are not treading water—we are swimming.
For this reason, Marion defines the givenness as an,In this phenomenological horizon, hermeneutics is defined as a discipline that does not operate on objects (33). The modern secularisation offers the exaltation of individual autonomy, rationalist thinking. Professor of Qur’anic Studies Maria Massi Dakake interrogates the use of,Qur’anic scholars and teachers, as well as the Qur’an and Hadīth, have warned against.In Chapter 12, Jewish Studies scholar Peter Ochs dismisses the “two-valued propositional logics” so prevalent in the modern West to propose a “Logic of Revelation” (LR) which incorporates a “multivalued” logic. Interpretive reading (,In the 13th and final chapter, comparative theologian Francis X. Clooney demonstrates the power of the discipline through the application of the Vedic hermeneutic tradition Mīmāmsā to a reading of the,Of course, the religious context and aims of Mīmāmsā are significantly distinct from Clooney’s Catholicism, a key difference being that Mīmāmsā finds revelation.Engaging diverse hermeneutical traditions at the crossroads of phenomenology and comparative theology,The Routledge Handbook of Phenomenology of Agency,Christopher Erhard, Tobias Keiling (Eds. Hart’s rejoinder says this goes too far; hoping to preserve the character of Jesus by arguing he does not come into our gaze takes him too far out of the world. Phenomenology of givenness and hermeneutics coincide in this rejection of objectivity. We think Hart’s proposal is interesting because, following Marion, he focuses on the place of manifestation of Christ as a saturated phenomenon. ): Studien zur Struktur des Bewusstseins: Teilband I Verstand und Gegenstand Texte aus dem Nachlass (1909-1927), Springer, 2021,Studies in Phenomenology and Existential Philosophy,zu Nicolas de Warren: Original Forgiveness, Northwestern University Press, 2020,Christopher Erhard, Tobias Keiling (Eds. Horner uses the term experience “to refer to what happens at that point of opening in the world which is a given instance of life” (69). (8),In BnF She lays out several ways in which French phenomenologists Jean-Yves Lacoste, Jean-Luc Marion, and Emmanuel Falque have offered experiential frameworks for revelation.
The specifics of this transformation do not seem to be discussed thoroughly enough in the book. For LR, first premises are “words revealed to some language community” (i.e.
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