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After the topic and past Heideggerian ontology,Marion indicates, there's the sheer givenness ofphenomena with no situation. In theology, this liberationmeans rethinking God by way of phenomena such aslove, reward, and extra. as well as a big essayby Marion, the explanation of the present, and a dialoguebetween Marion and Richard Kearney, this booklet containsstimulating essays through ten different members: Lilian Alweiss,Eoin Cassidy, Mark Dooley, Brian Elliott, Ian Leask,Shane Mackinlay, Derek Morrow, John O'Donohue,Joseph S. O'Leary, and Felix à Murchadha. After the topic and past Heideggerian ontology, Marion indicates, there's the givenness of phenomena with out situation. In theology, this liberation skill rethinking God by way of phenomena comparable to love, reward, and extra. as well as a tremendous essay by way of Marion, the explanation of the present, and a discussion among Marion and Richard Kearney, this ebook includes stimulating essays through ten different individuals: Lilian Alweiss, Eoin Cassidy, Mark Dooley, Brian Elliott, Ian Leask, Shane Mackinlay, Derek Morrow, John O'Donohue, Joseph S. O'Leary, and Felix à Murchadha.

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Additional info for Givenness and God: Questions of Jean-Luc Marion (Perspectives in Continental Philosophy)

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But a ‘‘universal science’’ that does not govern quantity (from which it can abstract) so much as it does order and measure. A decisive substitution: whereas universal mathematicity (in Aristotle, as also for Proclus and Iamblichus) ratifies the break from the ‘‘physical’’ and from the mathematical by being defined through abstract quantity, mathesis universalis attains the nonmathematical mathematicity of mathematics only to erase immediately this break from abstraction. In effect, in passing to the second degree of abstraction (order and measure), mathesis universalis abolishes just as quickly the distinctions imposed by the first (quantity, being outside of ‘‘matter’’).

Is reconciled finally, or not, with the order of the world, . . should not a [different] question—the most pressing one—be asked first? [Namely:] How could this disjunction become possible? In a word, what stake is being wagered in this game of the order with its alter ego? ]/QC, 75). ]/QC, 75) has been realized satisfactorily, with its results secured, such that its theoretical implications can simply be taken for granted. ’’ (CQ, 43/QC, 76) At first glance, this objection may strike the reader as somewhat facile, even dismissive.

It draws the gaze only inasmuch as the gaze has drawn it whole into the gazeable and there exposes and exhausts it. The gaze alone makes the idol, as the ultimate function of the gazeable. (GWB, 10/DSE, 19; emphasis added) To this precise extent, then, one can apply to Descartes what Marion says of the philosophers generally in his exegesis of St. Paul’s disThe Conceptual Idolatry of Descartes’s Gray Ontology ................. 11323$ $CH1 04-26-05 13:16:08 PS 33 PAGE 33 course to the Athenians: ‘‘Everything happens as if the philosophers also came under the jurisdiction of idolatry—only having purified it, that is, having conceptualized it’’ (IAD, 24/ID, 43).

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