By John Panteleimon Manoussakis
Who or what comes after God? within the wake of God, because the final fifty years of philosophy has proven, God comes again back, in a different way: Heidegger's final God, Levinas's God of Infinity, Derrida's and Caputo's tout autre, Marion's God with out Being, Kearney's God who could be. Sharing the typical challenging of the otherness of the opposite, the essays during this quantity symbolize thought of responses to the new paintings of Richard Kearney.John Panteleimon Manoussakis holds a Ph.D. in philosophy from Boston university. he's the writer of Theos Philosophoumenos (in Greek, Athens 2004) and co-editor of Heidegger and the Greeks (with Drew Hyland). He has additionally translated Heidegger's Aufenthalte.
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Additional resources for After God: Richard Kearney and the Religious Turn in Continental Philosophy (Perspectives in Continental Philosophy)
15720$ $CH1 01-18-06 15:33:00 PS PAGE 10 pily figures such as Pannikar, Abhishiktananda, Griffiths, and Thich Nhat Hanh are pointing the way. For if religion has, alas, been one of the major sources of war and hatred, it may also be a crucial ingredient of healing. The fourth reduction, in sum, radicalizes the three phenomenological reductions to the point where they rejoin hermeneutics. 7 At this critical juncture, we find intuition recovering interpretation. We see the eschaton selving itself in various ways, featuring itself in multiple faces, singing itself in many voices.
The pen in itself (detached from any prosopic relationship) is meaningless. One could actually pose the question if I could possibly ever see the pen as a pure object (outside of the relational nexus). Only in relation to someone (you, the prosopon) the pen, or any other object, acquires meaning. The seed of relatedness is already contained in Husserl’s breakthrough of 1900, the realization that, albeit in perception, imagination, or memory, consciousness is always a ‘‘consciousness of. . ’’ For what else is this ‘‘of,’’ which unites the intending consciousness with its intended world, if not the indication of a relation?
One rediscovers oneself as ‘‘othered,’’ as never before, as never again. One’s life has changed. But there is a second reason to embrace the philosophical journey of exodus and return. It is this: philosophy sometimes gives us special pause to review things at a more considered remove than is afforded by our usual nights of the soul or exposures to estrangement. This has something to do with that intellectual conversion that Plato called periogoge (turning around) and that Aristotle described as anagnoresis-catharsis (recognition through purgation).