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Explores and critiques the so-called “decentering of the subject” in French phenomenology.
A contemporary philosophy of religion that offers a phenomenology of love. What is to be done at the end of metaphysics? Joeri Schrijvers’s contemporary philosophy of religion takes up this question, originally posed by Reiner Schürmann and central to continental philosophy. The book navigates the work of thinkers who have addressed such metaphysical concerns, including Martin Heidegger, Emmanuel Levinas, Jean-Luc Nancy, Jean-Luc Marion, Peter Sloterdijk, Ludwig Binswanger, Jacques Derrida, and more recently John D. Caputo, Mary-Jane Rubenstein, and Martin Hägglund. Notably, Schrijvers engages both those who would deconstruct Christianity and those who remain within this tradition, offering an option that is “between:” between Christianity and atheism, between progressive and conservative, between faith and belief. Ultimately, Schrijvers confronts the end of metaphysics with a phenomenology of love and community, arguing for the radical primacy of togetherness. “Joeri Schrijvers’s book is a tour de force, ranging over a wide spectrum of contemporary thinkers in order to negotiate the distance between religion and religionlessness, God and Godlessness, ontotheology and its overcoming. The result is a nuanced and careful study that repays close study.” — John D. Caputo, Syracuse University “Among the many lusters of Joeri Schrijvers’s Between Faith and Belief is a beautiful recovery of Ludwig Binswanger’s phenomenology of love. Discussion of postmetaphysical theology is arid without philosophically informed and creative talk of love, and Binswanger’s is a voice that has been missing from the conversation for far too long. To put Binswanger into dialogue with Caputo and Nancy, in particular, is at once fascinating and nourishing.” — Kevin Hart, University of Virginia
Long past the time when philosophers from different perspectives had joined the funeral procession that declared the death of God, a renewed interest has arisen in regard to the questions of God and religion in philosophy. The turn to secularization has produced its own opposing force. Although they declared themselves from the start as not being religious, thinkers such as Derrida, Vattimo, Zizek, and Badiou have nonetheless maintained an interest in religion. This book brings some of these philosophical views together to present an overview of the philosophical scene in its dealings with religion, but also to move beyond the outsider's perspective. Reflecting on these philosophical interpretations from a fundamental theological perspective, the authors discover in what way these interpretations can challenge an understanding of today's faith. Bringing together thinkers with an established reputation - Kearney, Caputo, Ward, Desmond, Hart, Armour - along with young scholars, this book challenges a range of perspectives by putting them in a new context.
In an age of global migration, what is the fundamental theological framework with which Christian theologians and church leaders are to engage its challenges and problems? In this volume, Ilsup Ahn attempts to answer this question by presenting a Trinitarian theology of migration.
From the mid to the late 20th century various French thinkers have at times toyed wth the label of 'the saint', applying it to friends, colleagues, the revered nd even the worshipped such as Genet, Sartre, Camus or Foucault. Despite this profaning of the term, however, here are many subtle truths which emerge from its usage among such writers. This volume is devoted to exploring certain varied notions of 'the saint' in recent French philosophical and literary thought from within a theological context, offering insights and valuable contributions toward how we understand sainthood in cultural, philosophical and religious terms. Each essay focuses on the convergence of a particular author's work and their various (re)formulations of 'saintliness' in their writings, whether this concept is directly expressed in their writings or not. In general, the aim of the volume is to develop a critical engagement between each authors' philosophical worldview and historical notions of sainthood, such that we are capable of providing new understandings of what a 'saint' could be said to be in our world today.
This book examines the work of Czech philosopher Jan Patočka from the largely neglected perspective of religion. Patočka is known primarily for his work in phenomenology and ancient Greek philosophy, and also as a civil rights activist and critic of modernity. In this book, Martin Koci shows Patočka also maintained a persistent and increasing interest in Christianity. Thinking Faith after Christianity examines the theological motifs in Patočka's work and brings his thought into discussion with recent developments in phenomenology, making a case for Patočka as a forerunner to what has become known as the theological turn in continental philosophy. Koci systematically examines his thoughts on the relationship between theology and philosophy, and his perennial struggle with the idea of crisis. For Patočka, modernity, metaphysics, and Christianity were all in different kinds of crises, and Koci demonstrates how his work responded to those crises creatively, providing new insights on theology understood as the task of thinking and living transcendence in a problematic world. It perceives the un-thought element of Christianity--what Patočka identified as its greatest resource and potential--not as a weakness, but as a credible way to ponder Christian faith and the Christian mode of existence after the proclaimed death of God and the end of metaphysics.
Intervervening in a lively debate in contemporary European philosophy, this book offers a radically revisioned account of the self subjected to experience. Patiently yet vigorously engaging Jean-Luc Marion's reading of selfhood in St Augustine, Martis reaches back deeply into the Western Philosophical tradition to propose a bold solution to the phemomenological problem of how a self can recognise an other, while remiaining itself. Insights from Descartes, Kant, Derrida, Blanchot, Romano and others are brought together to undergird an account of a self that remains itself only in ceaseless loss to necessary incursions of the other: "I Welcome therefore I am."
For centuries, Christian theology has understood the Eucharist in terms of metaphysics or in protest against it. Today an opening has been made to imagine the sacrament through the method of phenomenology, bringing about new theological life and meaning. In Dialectical Anatomy of the Eucharist, Donald Wallenfang conducts a sustained analysis of the Eucharist through the aperture of phenomenology, yet concludes the study with poetic and metaphysical twists. Engaging the work of Jean-Luc Marion, Paul Ricoeur, and Emmanuel Levinas, Wallenfang proposes pioneering ideas for contemporary sacramental theology that have vast implications for interfaith and interreligious dialogue. By tapping into the various currents within the Judeo-Christian tradition--Jewish, Catholic, Orthodox, and Protestant--a radical argument is developed that leverages the tension among them all. Several new frontiers are explored: dialectical theology, a fourth phenomenological reduction, the phenomenology of human personhood, the poetics of the Eucharist, and a reinterpretation of the concept of gift as conversation. On the whole, Wallenfang advances recent debates surrounding the relationship between phenomenology and theology by claiming an uncanny way out of emerging dead ends in philosophical theology: return to the fray.
“Beautifully written . . . advances scholarship on Marion, and offers a sustained and critical analysis of two weaknesses in Marion’s phenomenology.” —Tamsin Jones, author of A Genealogy of Marion’s Philosophy of Religion The philosophical work of Jean-Luc Marion has opened new ways of speaking about religious convictions and experiences. In this exploration of Marion’s philosophy and theology, Christina M. Gschwandtner presents a comprehensive and critical analysis of the ideas of saturated phenomena and the phenomenology of givenness. She claims that these phenomena do not always appear in the excessive mode that Marion describes and suggests instead that we consider degrees of saturation. Gschwandtner covers major themes in Marion’s work—the historical event, art, nature, love, gift and sacrifice, prayer, and the Eucharist. She works within the phenomenology of givenness, but suggests that Marion himself has not considered important aspects of his philosophy. “Christina M. Gschwandtner has established herself as a valued reader of contemporary French philosophy in general and of Marion’s writings in particular. She was the first to consider at length Marion’s extensive reflections on Descartes and to evaluate their theological importance, and she has translated two of Marion’s books from the French. This new study, Degrees of Givenness, extends her contribution to our understanding of this fecund philosopher.” —Notre Dame Philosophical Reviews
In today’s world, the boundaries within which Christian theologians operate are becoming ever more permeable, and Christian theology is increasingly influenced and challenged by multiple “outside” factors. In Western Europe, two such factors stand out in particular: the so-called “turn to religion” in continental philosophy and religious diversity. Theologians working with contemporary continental philosophers and theologians engaging the multireligious world tend to work quite separately from one another. The aim of the present book is therefore to initiate a conversation between these two groups of theologians. The question of truth was chosen because it is both a key issue in contemporary-philosophical debates (in the continental and analytic traditions) and one that arises in complex and problematic ways in the praxis of, and theoretical reflection on, interreligious dialogue. Some of the pressing questions that are addressed by the contributors to this volume are: What is truth? What is theological truth? How does the issue of truth arise from interreligious encounter? To what extent can or should the nature of truth be discussed explicitly during interreligious dialogue? Or should the question of truth be rather postponed in the interest of successful interreligious encounter? Is there a hermeneutical concept of truth and, if so, how can it be of help for theological reflection on the question of truth and on the role and place of truth in the context of dialogue between religions?