By Tamsin Jones Farmer
Tamsin Jones believes that finding Jean-Luc Marion completely inside 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. via putting Marion opposed to the backdrop of those Greek fathers, Jones sharpens the strain among Marion's rigorous procedure and its meant function: a guard opposed to idolatry. instantly positioned 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 spiritual adventure.
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Additional info for A Genealogy of Marion's Philosophy of Religion: Apparent Darkness
First, it shows that Marion is working with the original texts and translating independently of prior French translations even if, as in this case, he is occasionally mistaken in so doing. Secondly, it is evidence of a deep familiarity with Nyssen’s corpus such that he is aware that Gregory often uses the phrase “cloud of incomprehensibility” in similar contexts and (consciously or not) switches the one phrase for the other. The other place in which Marion quotes Gregory is, I argue, the most significant.
75 This path of thought inevitably leads to the challenges made by Nietzsche: why do we need a cause to explain what 28 . A Genealogy of Marion’s Philosophy of Religion is? 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.
88 If the Eucharist, Marion’s locus for the contemplation of the present moment, is always also memorial, something done “in memory of me,” that memorial also always aims ahead to a future. This future is not simply a historical “end time” for which the Christian waits, but in reality already interrupts the present and governs it: The presence to come does not define the horizon of a simple possibility, tangential utopia or historical term as if it were a question of a simple nonpresence that it would remain to bring, finally, to presence.
A Genealogy of Marion's Philosophy of Religion: Apparent Darkness by Tamsin Jones Farmer