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On Doing Theology ‘After’ Ontotheology: Notes on a French Debate

Published online by Cambridge University Press:  01 January 2024

Joeri Schrijvers
Joeri Schrijvers*
Affiliation:
(FWO- Vlaanderen), Afd. Systematische theologie, Katholieke Universiteit Leuven, St.-Michielsstraat 6, B-3000 Leuven
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Type
Original Articles
Information
New Blackfriars , Volume 87 , Issue 1009 , May 2006 , pp. 302 - 314
Copyright
© The Author 2006. Journal compilation © The Dominican Council/Blackwell Publishing Ltd 2006, 9600 Garsington Road, Oxford OX4 2DQ, UK and 350 Main Street, Malden, MA 02148, USA

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References

1 Janicaud, D., Le tournant théologique de la phénoménologie française(Paris: Ed. de l’Eclat Combas, 1991)Google Scholar. Vries, H. De, Philosophy and the Turn to Religion(Baltimore: John Hopkins University Press, 1999)CrossRefGoogle Scholar. For an introduction in English, see also Janicaud, D., Courtine, J.-F. & Chrétien, J.-L., eds., Phenomenology and the Theological Turn. The French Debate(New York: Fordham University Press, 2000)Google Scholar.

2 Heidegger, M., Being and Time, trans. Macquarrie, J. & Robinson, E. (Oxford: Basil Blackwell, 1967)Google Scholar.

3 See for instance, Heidegger, , Einleitung in die Philosophie, GA 27 (Frankfurt am Main: Vittorio Klostermann, 1996), p. 335Google Scholar.

4 Levinas's main works are: Totality and Infinity. An Essay on Exteriority, trans. Lingis, A. (Pittsburgh: Duquesne University Press, 2002)Google Scholar and Otherwise than Being, or Beyond Essence, trans. Lingis, A. (Pittsburgh: Duquesne University Press, 2002)Google Scholar.

5 Marion, J.-L., God without Being. Hors-Texte, transl. Carlson, T.A. (Chicago and London: The University of Chicago Press, 1995)Google Scholar. For what follows, see also his Being Given. Toward a Phenomenology of Givenness, trans. Kosky, J.L. (Stanford: Stanford University Press, 2002)Google Scholar.

6 See Marion, Being Given, p. 186, and also his In Excess. Studies of Saturated Phenomena, trans. Horner, R. & Berraud, V. (New York: Fordham University Press, 2002), pp. 35–36Google Scholar.

7 Marion, God without Being, pp. 11–14.

8 Lacoste, J.-Y., Expérience et Absolu. Questions disputées sur l’humanité de l’homme(Paris: P.U.F, 1994)Google Scholar and Note sur le temps. Essai sur les raisons de la mémoire et de l’espérance(Paris: P.U.F, 1990)Google Scholar. The former is translated as Experience and the Absolute. Disputed Questions on the Humanity of Man, trans. Raftery, M. (New York: Fordham University Press, 2004.Google Scholar

9 J.-Y. Lacoste, Expérience et Absolu, p. 188, translation mine.

10 Pickstock, C., After Writing. On the Liturgical Consummation of Philosophy(Oxford: Blackwell, 1998), p. 250Google Scholar.

11 Marion, In Excess p. 26.

12 Marion, Being Given, p. 146. Compare his The Crossing of the Visible, transl. Smith, J.K.A. (Stanford: Stanford University Press, 2004), p. 39Google Scholar.

13 Marion, Being Given, p. 264.

14 Lacoste, Expérience et Absolu, p. 197–201.

15 Levinas, Totality and Infinity, p. 103.

16 Ibidem, p. 103.

17 Ibidem, p. 58.

18 Ibidem, p. 58.

19 Ibidem, p. 78.

20 Levinas, , La trace de l’autre, in ID., En découvrant l’existence avec Husserl et Heidegger(Paris: Vrin, 2001), p. 270Google Scholar. Translation mine.

21 Givenness is in Marion's works repeatedly qualified with terms like these. All perturbations seem to belong on the side of finitude and visibility. Compare J.K.A Smith, Speech and Theology. Language and the Logic of Incarnation(London: Routledge, 2002), p. 59 n. 40: ‘[I]n this I agree with Marion: that to appear is to be given…Where I disagree is with Marion's hyperbolic qualifier which claims that the phenomenon is perfectly given’. According to Smith, every phenomenon consists in ‘a giving and a withholding’.

22 Levinas, Totality and Infinity, p. 182.

23 Levinas, ‘God and Philosophy’, in Levinas, Of God who comes to mind, tr. Bettina Bergo (Stanford: Stanford University Press, 1998), p. 200 n. 259: “[N]othing can dispense me from the response which I am passively held to. The tomb is not a refuge; it is not a pardon. The debt remains”.

24 Levinas, Otherwise than Being, p. 138.

25 See for a similar approach J.K.A. Smith, Speech and Theology, p. 169.