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. by way of putting Marion opposed to the backdrop of those Greek fathers, Jones sharpens the stress among Marion's rigorous process and its meant objective: a shield opposed to idolatry. straight away 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 this discourse, A family tree of Marion's Philosophy of faith opens up a brand new view of the phenomenology of non secular adventure.
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Extra resources for A Genealogy of Marion's Philosophy of Religion: Apparent Darkness
130 Confession, then, becomes the place where one’s subjectivity is decided upon. Marion articulates this decision in a blunt dichotomy: the decision is for love or for hate. ”131 One can refuse the Sightings . 41 truth, but one cannot avoid the confrontation with it that demands a decision. ” These two—acceptance/love and lying/hate— are the only two options. Marion thus places the entire question of truth into the moral sphere. Truth is not neutral; it requires decision, commitment, orientation—even, in the end, obedience.
Announces itself as the operative concept within the critique of all idols of the divine, including the conceptual: representing nothing, it signals the very operation through which the mind exposes itself to the unthinkable as unthinkable . . ”42 Thus, in a dizzying reversal of its straightforward ontological meaning, Marion has constructed a place of crucial importance for the term α Æτία within his fortress that guards against idolatry. Given the burden placed on this term, it must be asked whether Marion’s translation and reconceptualization of it is warranted.
Gregory of Nyssa is also cited in support of some key points in Marion’s argument. First, in the context of a discussion of “conceptual idols”—a crucial move that Marion makes in order to extend the notion of an aesthetic or material idol to that of a conceptual idol84—Gregory is offered as a justification: 30 . A Genealogy of Marion’s Philosophy of Religion There is nothing surprising in the transition from an “aesthetic” to a conceptual idol, since in one and the other case it is only a question of apprehension.