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. via putting Marion opposed to the backdrop of those Greek fathers, Jones sharpens the strain among Marion's rigorous approach and its meant function: a guard opposed to idolatry. right now located 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 this discourse, A family tree of Marion's Philosophy of faith opens up a brand new view of the phenomenology of spiritual event.
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Additional resources for A Genealogy of Marion's Philosophy of Religion: Apparent Darkness
Marion cites other church fathers throughout this section (John of Damascus, Ambrose, Ignatius, and Cyril of Jerusalem, for instance), but does not once cite Gregory. This is a very curious omission. 32 . A Genealogy of Marion’s Philosophy of Religion Further examination of common elements in Gregory’s notion of epectasis and Marion’s “saturated phenomenon” will occupy a major portion of chapter 4. The above discussion of Marion’s earliest writings and theological works has demonstrated that Gregory, although appearing infrequently in comparison to Dionysius, is cited with surgical precision when he does appear explicitly and also that Gregory is present in allusion even where he is not explicitly cited.
Marion’s primary concern is that α Æτία not act as another “name” that functions to predicate something of God. ”44 While this argument may be seen plausibly as a complement or expansion of Dionysius’ position, nowhere in the corpus does he actually state such a teaching specifically with regard to the term α Æτία. In fact, one of the interesting aspects of Dionysius’ treatment and use of α Æτία is that, despite its frequent usage in the corpus, and especially in Divinis Nominibus,45 Dionysius nowhere treats it specifically as one of the divine names, or even as the divine name.
136 This shift, in turn, marks a movement to explore the moral implications of his thought (begun in The Erotic Phenomenon) in which Marion no longer contents himself with contemplating the paradox of an unlimited givenness and infinite hermeneutic, but seeks further to consider the culpability of the self in the reception of that givenness (and in a connected move, a willingness to identify the origin of that givenness). The philosophical consequences of these shifts in emphasis will be discussed in chapter 5.
A Genealogy of Marion's Philosophy of Religion: Apparent Darkness by Tamsin Jones Farmer