By John Panteleimon Manoussakis
Who or what comes after God? within the wake of God, because the final fifty years of philosophy has proven, God comes again back, in a different way: Heidegger's final God, Levinas's God of Infinity, Derrida's and Caputo's tout autre, Marion's God with no Being, Kearney's God who will be. Sharing the typical frustrating of the otherness of the opposite, the essays during this quantity characterize thought of responses to the hot paintings of Richard Kearney.John Panteleimon Manoussakis holds a Ph.D. in philosophy from Boston collage. he's the writer of Theos Philosophoumenos (in Greek, Athens 2004) and co-editor of Heidegger and the Greeks (with Drew Hyland). He has additionally translated Heidegger's Aufenthalte.
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Additional resources for After God: Richard Kearney and the Religious Turn in Continental Philosophy (Perspectives in Continental Philosophy)
So that what might first appear as a presumptuous gesture—somehow to outdo such thinkers as Husserl, Heidegger, or Marion—is in fact the opposite. The fourth reduction is no more than a memo, an afterword, an epilogue after 12 Richard Kearney ................. 15720$ $CH1 01-18-06 15:33:01 PS PAGE 12 the event. It is intended, in all modesty, as a reminder posted to these great phenomenologists that there are a few small things left behind, unheard and unseen, discarded and neglected, in their seemingly exhaustive wake.
It is intended, in all modesty, as a reminder posted to these great phenomenologists that there are a few small things left behind, unheard and unseen, discarded and neglected, in their seemingly exhaustive wake. In their plunge toward fundamental profundity, phenomenology often turned its sights from the treasures floating in the flotsam and jetsam of the forfeited. It overlooked the ‘‘foul rag and bone shop of the heart’’ (Yeats). The return to poetics does not require the abandonment of philosophy.
8 And it is that same ‘‘river of compassion’’ which is celebrated by Bede Griffiths in his religious commentary on the Bhagavad Gita. ’’ Divinity capacitates humanity and, in return, humanity reactivates divinity. This is perhaps what Paul means by the ‘‘dunamis of the spirit’’ which outstrips all the powers of dominion (Ephesians 1). 10 Such posse speaks in many distinct voices: ebullutio, viriditas, sakti, lila, charis, gratia. ’’ Conclusion So why recommend a fourth reduction if all it does is bring us back to where we began?
After God: Richard Kearney and the Religious Turn in Continental Philosophy (Perspectives in Continental Philosophy) by John Panteleimon Manoussakis