His research includes the religions of pre-Christian Europe and pre-Islamic Iran. First, even though Marion reads history very narrowly by pointing to God as causa suihe never carries out the implications of cause and effect in relation to our own being in the world. Marion is right when he says that we must move from idol to icon.
In another sense, we have to be ready to realise that things, especially God, are not necessarily and absolutely determined by our conceptual understanding of them. Rather, Stein maintains that this pronouncement on the part of God is to be interpreted as God saying that God fully is and admits no non-being Nichtsein.
Cosmology dealt with the being of the natural world conceived as a universe whereas ontology dealt with the being of the particular thing in the cosmos qua its own being.
Marquette University Press,77 pages. Marion argues that the domain and purpose of hermeneutics is this: Notes on Islamic Public Argument. Why not, above all, as John reminds us 1 John 4: We may even refuse it, but we cannot change the fact that it is given. Discipline and Reasons of Power in Christianity and Islam.
The icon, on the contrary, is not seized by our gaze, but gazes upon us. Existential implications of conceiving God as causa sui must be addressed. We must not abandon the discourse of Being, but move to a more iconic discourse of Being, namely of Being "made visible" as person, as well as more iconic understanding of love.
The thought of Edith Stein will be employed in order to bring out a fuller sense of the metaphysical notion of the Being of God. For Marion, then, when directed at the icon, the gaze itself is not fulfilled, satiated. The Hermeneutics of Charity: Translation mine unless otherwise indicated.
It fell to phenomenology to notice that there are different ways of knowing things, even though our consciousness is, in a certain sense, one. Marion claims that God must no longer be thought of in terms of the traditional category "Being", for that reduces God to an all too human concept which he calls "Dieu".
How does an interpreter serve a text. However, this tendency to idolise is part of human nature and is applicable to both love, Being or anything which falls under the human understanding. This would only be so if the divine happened to fit exactly and without remainder into the confines of the humanly visible.
The thought of Edith Stein will be employed to bring out a fuller sense of the metaphysical notion of the Being of God. The idol tries to capture what is unique about a deity. Oxford University Press,The Johns Hopkins University Press, This notion of fullness is much more in line with the Greek tradition where God is conceived as a plenitudo omnitudinis.
We must not abandon the discourse of Being, but move to a more iconic discourse of Being, namely of Being "made visible" as person, as well as more iconic understanding of love. See Friedrich Schleiermacher, Hermeneutics and Criticism: An iconic discourse, whether of love or Being, would result in an "analogous" discourse wherein both the uniqueness and community of God and person would be cultivated.
John Milbank and Irascible Orthodoxy We now take up the work of John Milbank inasmuch as it relates to a couple of the key issues raised thus far.
Traditionally, metaphysicians view this as signifying that the being of creatures must have been ultimately caused by a first cause or creator.
Translated by Joan Stambaugh.
In a sense, we cannot help but do this. The mind, in thinking about things and in trying to understand what things are, has a tendency to categorise things in such a way that often it is difficult for things, people and God "in themselves" to break through our very own conception of things.
Here, progress depends on understanding the criminal events in Paris not as salvos that open a new front or new phase in a long-running war, but as symptoms that follow on—and point to—sustained failures of socio-cultural integration, socioeconomic equity, moral sensibility, political accountability, and human understanding.
In order for us to allow God to truly break through our conceptual understanding, in order to move from idol to icon, we must begin to focus on God as the unthinkable, the inconceivable, the unseizable.
This is articulated in the analogia entis.
Translation mine unless otherwise indicated. Jean-Luc Marion studies both the history of modern philosophy and contemporary phenomenology. In the former field, he has published several books on Descartes' ontology, rational theology, and metaphysics, focusing especially on medieval sources and using modern patterns of interpretation (On Descartes' Metaphysical Prism and.
The essay that best encapsulates the recent thought of Jean-Luc Marion is, in my opinion, “The Saturated Phenomenon” (SP). Here the author gives an account of what he calls the paradox of an “impossible” phenomenon, one that bedazzles the ego through an excess of intuition over intention.
Focusing on three works by Jean-Luc Marion that discuss the questions of idolatry (The Idol and Distance, God Without Being, and In Excess), this article examines Marion's distinction between icon and idols and applies it to the question of the role of the poor in liberation theology, with especial reference to the liberation theologian.
Painting, according to Jean-Luc Marion, is a central topic of concern for philosophy, particularly phenomenology.
For the question of painting is, at its heart, a question of visibility—of appearance. This volume is a guide to the legacy of the philosophical work of Jean-Luc Marion. A leading phenomenologist and philosopher of religion, Marion’s work addresses questions on the nature and knowledge of God, love, consciousness, art, psychology, and spirituality.
An excess of signification: Or, what is an event? GARNET C. BUTCHART Abstract This article offers a comparative analysis of the concept of the event in the philosophy of Jean-Luc Marion and Alain Badiou.
Phenomenological and psy- This essay considers these questions in terms of the notion of the event, a.Jean luc marion essay