By Tamsin Jones Farmer
Tamsin Jones believes that finding Jean-Luc Marion exclusively 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. by means of putting Marion opposed to the backdrop of those Greek fathers, Jones sharpens the strain among Marion's rigorous procedure and its meant objective: a defend opposed to idolatry. instantaneously positioned on the crossroads of the controversy 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
166, PG 44, 337b)85 Notably, this citation of Gregory’s not only supports the broadening of the notion of idolatry to include “concepts,” but it also significantly echoes Marion’s desire to free God from any attempt at conceptual capture. Secondly, in the context of talking about “vanity” and its reverse, Marion again quotes Gregory: As to Gregory of Nyssa, he first defines the vain/mataion as anupostaton, “that which does not reside, and only has being in the sole utterance of the word,” in short, that which flies away, like words.
On the one hand, “one can only love that which one knows,” and yet truth, as the goal of knowledge, is dependent upon a prior condition or disposition of love. ”128 The consequence of this entanglement of what (and how) we know with what (and how) we love is not only that truth requires a decision, and hence the involvement of the will, but therefore also that our statements shift to confessions. The function of our words is no longer predication, but orientation; they direct us toward that which we confess.
For now it is sufficient to remark that the general pattern in Marion’s patristic citation is not here contradicted. Univocity in the Service of Apologetics In the introductory pages of Idol and Distance, Marion imagines possible objections about the way he “uses” other thinkers’ writings: The cavalier alacrity of certain “interpretations” (the quotation marks indicating, by understatement, the mistranslations or the misinterpretations) shall seem violent, and even not very serious or objective, to the specialists.