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It is the opposite that happens. ’’ Lesson thirty-three clarifies the state of affairs that Husserl makes from the outset concerning the ambivalence of the perception of the thing as ‘‘a mixture of its own autogivenness and co-intention’’: there is contemporaneity (and not composition) between my perceptive experience of the given itself and its constant epistemelogical contingency (Erkenntisskontingenz). It is necessary to think at once of the intentional confirmation of the presence of the given and the knowledge (connaissance) that all of it (the world) could not be.

Is it sufficient to leave out the transcendental privilege of the I as well as the aporias of ousia and of substance, supposing that we could, just to be free of them? ’’ Can we pass from the domain of metaphysics to the domain of phenomenology at will, as if it was as simple as The Avatars of First Philosophy ................. 11258$ $CH3 03-15-05 14:00:23 PS 29 PAGE 29 shifting gears? Already in The ‘‘Theological Turn,’’14 this affirmation from an earlier work by Marion had been called into question: ‘‘Phenomenology does not introduce metaphysics.

If, as one might have guessed, our position, upholds this second possibility, we must now clarify under which preliminary conditions it is so with regard to the presuppositions of atheism or those of theism. A terminological clarification is needed here. ’’12 In privileging the attribute ‘‘non-theological,’’ it seems that Dufrenne wanted to stay within the first sense: A philosophy of the appearing does not need to go beyond the horizon of phenomenal immanence; it merely states the absence of God in our sensible experience.

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Appl of Flavor Symmetry to Phenomenology of Elementary Particles [thesis]

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