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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 firm. 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. instantaneously located on the crossroads of the talk 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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Extra resources for A Genealogy of Marion's Philosophy of Religion: Apparent Darkness

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On this matter here is our opinion: we grasp all beings in creation through the signification of their names. Thus, he who says “sky” conveys to the mind of the one who is listening the creature shown by this name; and if one mentions “man” or one of the living things by his name, his form [eidos] is at once impressed upon the one who is listening . . In contrast, only the uncreated nature, which we believe [to be] the Father, Son, and the Holy Spirit, surpasses all signification that a name can convey.

God, as cause, is optional, a concession that leads to the “death of ‘God,’ ” according to Marion. ”76 Thus Marion ventures to ask whether it is self-evident that God should have to be, hence to be as a being, in order to give himself as God? This question leads Marion to attempt to locate the major turning point in the thinking of God, the historical moment when God was first thought primarily in terms of Being. He pins this turning point on Thomas Aquinas and his application of Esse as the highest and most proper name of God.

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.

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