By Felix Ó Murchadha
How does Christian philosophy deal with phenomena on this planet? Felix Ó Murchadha believes that seeing, listening to, or another way sensing the area via religion calls for transcendence or pondering via glory and evening (being and meaning). by way of hard a lot of Western metaphysics, Ó Murchadha indicates how phenomenology opens new rules approximately being, and the way philosophers of "the theological turn" have addressed questions of construction, incarnation, resurrection, time, love, and religion. He explores the opportunity of a phenomenology of Christian lifestyles and argues opposed to any basic separation of philosophy and theology or cause and religion.
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Additional info for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)
In these discussions of the ‘last god’ we can hear a Nietzschean tone working through Hölderlin-like motifs. But at the same time this is a thinking of history, of that event in the world which transforms the world, which makes all things new. 43 But if this does mark a turn to Christology, it is one which remains ultimately Greek. The Christ who appears here is an entity governed by the ontological difference: an entity appearing in the light of being. In this respect Heidegger remains Platonic.
This, for Luther, is Adam’s sin. Being and Time makes a fundamental theological decision by excluding the question of that which is not of the world. ’34 Seen in this light Heidegger’s methodological atheism is an atheism of the world: the world is atheistic, is without god. This is not to affirm that there is no god, simply that there is nothing in the world of god. Living in the world and living not of the world are two modes of being separated fundamentally from one another. 35 In so doing Dasein understands itself as a self-responsible being.
This is a phenomenology without being, a phenomenology which is not of the world. “Life ‘is’ not. Rather, it occurs and does not cease occurring. . ” 95 Such self-generation is the essence of ipseity. Ipseity is nothing in the world, because in the world the self simply externalizes itself. Rather, it is ‘transcendental,’ but in the very particular sense of immanent. A fundamental consequence of this is a rethinking of birth. For Henry it is a false understanding of birth as coming into being or existence.
A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion) by Felix Ó Murchadha