scholarly journals Martin Koci and Jason Alvis (eds.), "Transforming the Theological Turn: Phenomenology with Emmanuel Falque."

2021 ◽  
Vol 41 (3) ◽  
pp. 201-203
Author(s):  
Darren Dahl
Keyword(s):  
Theological Turn

Dante’s theology and contemporary thought: Recovering transcendence?

2021 ◽  
pp. 001458582110215
Author(s):  
William Franke
Keyword(s):  
Middle Ages ◽  
Political Theology ◽  
Turn On ◽  
Theological Turn ◽  
Theological Turn In Phenomenology ◽  
The Middle Ages ◽  
Realized Eschatology

This article outlines how Dante’s philosophy and theology turn on issues that are being debated in broader philosophical, theological, and theoretical milieus today. It emphasizes, in particular, how the new horizon opened by certain postmodern—and more specifically post-secular—turns in philosophy shifts the light falling on the interface between the concepts of transcendence and immanence. As a result, Dante’s attempt, in the twilight of the Middle Ages, to renegotiate the relations between the two shows up as acutely relevant and potentially groundbreaking for current philosophical and theological inquiry. The areas of inquiry traversed include realized eschatology as theorized by Agamben; Foucault’s archeological model of knowledge; Patristic and medieval hexameral exegesis; the tension between hermeneutics and deconstruction; political theology; the theological turn in phenomenology; secularism and humanities as crypto-theological forms of thought. All are examined as prefigured in embryo by Dante’s comprehensive, poetic approach to knowing.

scholarly journals Descartes et le tournant théologique de la phénoménologie française

2014 ◽  
Vol 25 (2) ◽  
pp. 31-41
Author(s):  
Tamás Pavlovits
Keyword(s):  
Central Element ◽  
Phenomenological Description ◽  
Saturated Phenomenon ◽  
Theological Turn ◽  
Cartesian Cogito

I will analyse Descartes? role in the ?theological turn? of French phenomenology. Although in Husserl?s phenomenology the Cartesian cogito was the central element, in the phenomenologists of the ?theological turn? (Janicaud) it was exchanged for the idea of the infinite. I examine why Marion and L?vinas are interested in the Cartesian idea of the infinite. In the phenomenology of Marion this idea is interpreted as a ?conceptual icon? and a ?saturated phenomenon? ,in the phenomenology of L?vinas this idea represents the structure that provides the possibility of the phenomenological description of transcendence. In order to see if Marion and L?vinas turn back to the onto-theological tradition of the metaphysics, like Janicaud affirms, we have to see how Descartes describes 31 the idea of infinite and how Marion and L?vinas interpret it.

Continental Philosophy and Theology

2018 ◽  
Vol 2 (1) ◽  
pp. 1-105
Author(s):  
Colby Dickinson
Keyword(s):  
20Th Century ◽  
Religious Identity ◽  
Continental Philosophy ◽  
The Other ◽  
Middle Ground ◽  
Late 20Th Century ◽  
Theological Turn ◽  
The Face ◽  
Secular Society ◽  
Comparative Nature

AbstractContinental philosophy underwent a ‘return to religion’ or a ‘theological turn’ in the late 20th Century. And yet any conversation between continental philosophy and theology must begin by addressing the perceived distance between them: that one is concerned with destroying all normative, metaphysical order (continental philosophy’s task) and the other with preserving religious identity and community in the face of an increasingly secular society (theology’s task). Colby Dickinson argues inContinental Philosophy and Theologyrather that perhaps such a tension is constitutive of the nature of order, thinking and representation which typically take dualistic forms and which might be rethought, though not necessarily abolished. Such a shift in perspective even allows one to contemplate this distance as not opting for one side over the other or by striking a middle ground, but as calling for a nondualistic theology that measures the complexity and inherently comparative nature of theological inquiry in order to realign theology’s relationship to continental philosophy entirely.

Gender: A Public Feeling?

2019 ◽  
pp. 174-186
Author(s):  
Max Thornton
Keyword(s):  
Online Communities ◽  
Affect Theory ◽  
Limit Case ◽  
Transgendered People ◽  
Corporate Body ◽  
Theological Turn ◽  
New Materialisms ◽  
The Church

This essay reframes and reconceives gender as both a public feeling (in Cvetkovich’s sense of the term) and an affective assemblage. The latter concept, which extends the former, is designed to accommodate the multiplicity of factors, forces, processes, and agencies implicated in gender in general, but in non-normative gender in particular. The essay’s affective assemblage is eclectically composed from Deleuzoguattarian philosophy, pheonomenology, new materialisms, and affect theory, and enacted in the limit case of non-transitioning transgendered people in online communities. Gender as an affective assemblage takes a theological turn in the essay’s concluding section where it counters a territorialized reading of Christ’s body, one which seeks to exclude non-normative genders from the church. Calling for the church’s self-deterritorialization, the essay proposes a corporate body enfleshed by queer affective assemblages that would facilitate gendered exploration and discovery.

Capitalism as Religion, Debt as Interface: Wearing the World as a Debt Garment

2019 ◽  
pp. 38-54
Author(s):  
Gregory J. Seigworth
Keyword(s):  
Deleuze And Guattari ◽  
Wearable Technologies ◽  
Theological Turn ◽  
The World ◽  
Francis Of Assisi

Taking its lead from St. Francis of Assisi, this essay elaborates the theme of the “debt garment,” one that offers both the promise of recognition—that of one’s worldly belongingness to all other humans and nonhumans—and the threat of burdens that crush some more harshly than others, but whose weight all must carry. In a semi-secular-theological turn, the essay contends that credit/debt relationships make and unmake worlds. Threading together insights from a patchwork assemblage of sources, including M. T. Anderson’s YA novel Feed, current advancements in “wearable” technologies, St. Francis, Parrika, Benjamin, Nietzsche, Deleuze and Guattari (to name but a few), the essay explores the ethological and ecological web of debt and ultimately proffers an aesthetics of debt, whereby debt becomes not merely a garment worn, but both a gesture of promise for, and a threat to, other worlds.

scholarly journals The World as a Theological Problem

2020 ◽  
Vol 2 (1) ◽  
pp. 22-46
Author(s):  
Martin Koci
Keyword(s):  
Religious Experience ◽  
Human Experience ◽  
Human Beings ◽  
Proper Sense ◽  
Experience Of God ◽  
Theological Turn ◽  
Christian Worldview ◽  
The World ◽  
Theological Turn In Phenomenology

Abstract We have no other experience of God but the human experience, claims Emmanuel Falque. We – human beings – are in the world. Whatever we do, whatever we think and whatever we experience happens in the world and is mediated by the manner of the world. This also includes religious experience. Reflection on the possibility of religious experience – the experience of God – suggests that the world is interrupted by someone or something that is not of the world. The Christian worldview makes the tension explicit, which is perhaps why theology neglects the concept and fails in any proper sense to address the world. Through following the phenomenologist Jan Patočka, critiquing the theologian Johann B. Metz and exploring the theological turn in phenomenology, I will face the challenge and argue for a genuine engagement with the world as a theological problem.

scholarly journals Merleau-Ponty: Beauty, Phenomenology, and the ‘Theological Turn’

2020 ◽  
pp. 026327642091526
Author(s):  
Blake Allen
Keyword(s):  
The Body ◽  
Phenomenological Tradition ◽  
Direct Relevance ◽  
Theological Turn ◽  
Immanent Critique ◽  
Mature Work

In a landmark text, ‘The Theological Turn of French Phenomenology’, Dominique Janicaud posits a boundary that sharply divides the legitimate phenomenological tradition from a problematic variant seen to be fundamentally compromised by theology. This article develops an immanent critique of Janicaud’s position. It demonstrates that his boundary relies on the mature work of Maurice Merleau-Ponty as a constitutive exemplar of the tradition, that this work is centrally concerned with beauty, and that its notion of beauty is irreducibly theological. Merleau-Ponty himself will thus be shown to enact his own version of the theological turn. I shall consequently propose a reconstrual of the boundary of phenomenology. My argument relies fundamentally on Merleau-Ponty’s essay, ‘Eye and Mind’, and includes a critical restatement of Galen Johnson’s reading of this text. In addition to its direct relevance to phenomenology, this article bears upon broader concerns, including the relationships between theory, the body, aesthetics, and the post-secular.

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