At one point in We will never have been modern Latour notes that his thinking is a “challenge to philosophy”. This article argues that Latour's challenge lies in his repeated claim that his ontology makes us able to think again about the “passing of time”. If this is indeed the case then, this essay looks to Martin Heidegger to think of the question of temporality and ontology. This essay will in effect find that on a deeper level Latour repeats crucial (...) Heideggerian insights with regard to the ontological difference between being and beings. Yet on other points too Heidegger's impact is notable: for Heidegger too, something has gone wary with modernity and our modern constitution. Here too Latour's metaphors point in a rather Heideggerian direction, for the “invisible” modern constitution has become “visible” in certain ontic events—Latour notes the end of communism. This recalls Heidegger's critique of metaphysics. The article will then focus on Latour's distinction between delegation and what is being delegated, a distinction that pervades the conclusion of his 1991 book. Latour thus introduces a difference between delegation and what is being delegated. How not to recognize a duplicate of Heidegger's ontological difference? And, once recognized, what does this mean for our thinking of being and the thinking of the event of world which has been delegated to us? (shrink)
Introducing the thought of philosopher and theologian Jean-Yves Lacoste, this book provides an overview spanning Lacoste's earliest works on sacramentality to his latest work Etre en Danger in which Lacoste opens up the liturgical experience onto a spiritual experience of life. Schriijvers unfolds the logic of what Lacoste calls 'the liturgical experience' from its violent variety in Expérience et Absolu to the logic of love and love's possibility as it is developed in the later works. Throughout the book, the focus (...) is on Lacoste's dialogue with Heidegger and through this his attempt to widen the scope of phenomenology to include the phenomenality of the divine. (shrink)
This essay joins the ongoing conversation comparing the thought of Bruno Latour to Martin Heidegger’s philosophy of technology in particular and the phenomenological tradition in general. The article queries whether or not there is a metaphysics at work in Latour’s philosophy and, if so, whether this metaphysics would be at a sufficient distance from what Heidegger labelled as ontotheology, “grasping” and “comprehending” being and beings in its totality. The essay finds that at crucial stages Latour repeats features of ontotheological modes (...) of thinking that make for the fact that, despite all evidence to the contrary, Latour is not so distant from modern attempts that reveal beings as they truly are or even beings as they always will be. Throughout, we query what Latour’s account of scientific practice and its concomitant crossing of contingency and meaning can contribute to recent debates in phenomenology. (shrink)
In this article, the differences between Jean-Luc Marion, Emmanuel Levinas and Martin Heidegger’s approaches to ontotheology are discussed. Whereas Marion argues for a historical approach to this question, i.e., testing whether ontotheology can be detected in this or that thinker in this history of philosophy, this article aims, with Levinas and Heidegger, for an ontological approach to the question concerning ontotheology. In this regard, this text expresses wonder about Marion’s claim that Medieval theology would not have succumbed to ontotheology whereas (...) ancient and modern did. It is shown that ontotheology, for Levinas as well as Heidegger, might not be overcome with a simple command but rather belongs to the very structure of thought. The article concludes with offering some corrections to the Levinasian ‘God outside of onto-theology’ by a more phenomenological account of being-in-the world. (shrink)
This article aims to be a confrontation with Nancy's 'deconstruction of Christianity.' Its arguments are instructed by Derrida's thesis in his On Touching—Jean-Luc Nancy , in which he speaks of the 'destructive effects' of Nancy's own thinking. One such effect is, according to Derrida, Nancy's complicity with some form of metaphysical thinking. The conclusion of this article therefore aims to expound on just what sort of metaphysics returns in Nancy's work and proposes a more viable—and phenomenological—option with regard to the (...) question of what is to be done with the relics of the Christian tradition through forging an opening towards Levinas' and Merleau-Ponty's philosophies. (shrink)
A contemporary philosophy of religion that offers a phenomenology of love. What is to be done at the end of metaphysics? Joeri Schrijverss contemporary philosophy of religion takes up this question, originally posed by Reiner Schürmann and central to continental philosophy. The book navigates the work of thinkers who have addressed such metaphysical concerns, including Martin Heidegger, Emmanuel Levinas, Jean-Luc Nancy, Jean-Luc Marion, Peter Sloterdijk, Ludwig Binswanger, Jacques Derrida, and more recently John D. Caputo, Mary-Jane Rubenstein, and Martin Hägglund. Notably, (...) Schrijvers engages both those who would deconstruct Christianity and those who remain within this tradition, offering an option that is between: between Christianity and atheism, between progressive and conservative, between faith and belief. Ultimately, Schrijvers confronts the end of metaphysics with a phenomenology of love and community, arguing for the radical primacy of togetherness. Joeri Schrijverss book is a tour de force, ranging over a wide spectrum of contemporary thinkers in order to negotiate the distance between religion and religionlessness, God and Godlessness, ontotheology and its overcoming. The result is a nuanced and careful study that repays close study. John D. Caputo, Syracuse University Among the many lusters of Joeri Schrijverss Between Faith and Belief is a beautiful recovery of Ludwig Binswangers phenomenology of love. Discussion of postmetaphysical theology is arid without philosophically informed and creative talk of love, and Binswangers is a voice that has been missing from the conversation for far too long. To put Binswanger into dialogue with Caputo and Nancy, in particular, is at once fascinating and nourishing. Kevin Hart, University of Virginia. (shrink)
One of the urgent tasks of modern philosophy is to find a path between the rationalism of the Enlightenment and the relativism of postmodernism. Rationalism alone cannot suffice to solve today's problems, but neither can we dispense with reasonable critique. The task is to find ways to broaden the scope of rational thought without losing its critical power. The first part of this volume explores the ideas of Enlightenment philosophers and shows nuances often absent from the common view of the (...) Enlightenment. The second part deals with some of the modern heirs of Enlightenment, such as Durkheim, Habermas, and Derrida. In the third part this volume looks at alternatives to Enlightenment thought in West European, Russian and Buddhist philosophy. Part four provides, over against the Enlightenment, a new starting point for the philosophy of religion in thinking about human beings, God, and the description of phenomena. (shrink)
This book explores Caputo's proposal for a radical theology of our time. Philosophers and theologians from within Europe respond to Caputo's attempt to configure a less rigid, less dogmatic form of religion. These scholars, in turn, receive responses by Caputo, thereby strengthening the development of radical theology in Europe and abroad.
This presentation offers a short overview of the basic insights of Jean-Yves Lacoste’s latest book La phénoménalité de Dieu. Apart from this, this essay seeks to establish some links with Lacoste’s earlier work.
In this article, a close study of Jean-Luc Nancy’s The Experience of Freedom is offered. After presenting the book’s main argument, i.e. a non-metaphysical thinking of freedom, we turn to the question of subjectivity and freedom in relation to the eventfulness of freedom itself. The article closes by questioning certain surprising tendencies in Nancy’s work. So, for instance, one might note a return of the concept of destiny (and therefore of a certain form of metaphysics) in Nancy’s debate with Heidegger. (...) Throughout, this essay seeks to relate the theme of freedom to other works of Nancy, including his recent deconstruction of Christianity, and to the debate with Heidegger and Derrida that takes place around the question of the freedom of the human being. (shrink)
This article examines Jean-Luc Marion’s account of the miracle and its link to what Marion calls the saturated phenomenon. First, Marion’s indebtedness to the classical definitions of the miracle is scrutinized. Second, through discussing the understanding of Marion’s saturated phenomenon in the work of Merold Westphal, John Caputo and Emmanuel Falque, it is asked just how Marion would differ from metaphysics: just as the miracle, in traditional thought, contradicts the laws of nature, so too the saturated phenomenon contradicts the rule (...) of (constituted) objects. This seems to undermine the universal pretention that Marion likes to give to the idea of a saturated phenomenon. (shrink)
This essay offers a commentary of Jean-Yves Lacoste’s most recent book Théses sur le vrai. It does so through a close reading of the book’s main arguments and through relating this most recent work to Lacoste’s earlier thinking. Lacoste here offers a new introduction to his body of work by elaborating on the phenomenological experience of truth. Truth, Lacoste argues, is first and foremost experienced in experiences of newness and in experiences offered through poetry. These experiences show and manifest the (...) truth as “unexpected.” Such a surprise, for Lacoste, can be read as a secular translation of what theology calls the “good news.” The book concludes with new insights in Lacoste’s thinking of the relation between philosophy and theology. (shrink)
This article presents Reiner Schürmann's thought of anarchy through its relation to the thought of Martin Heidegger. The main aim of this article is to examine the relation between Schürmann's two major works, Heidegger on Being and Acting and Broken Hegemonies through their respective relation towards other authors in the continental philosophical tradition such as Jean-Luc Marion, Emmanuel Levinas, and Jacques Derrida. The article focuses furthermore on Schürmann's stress on the theme of the end of metaphysics and interrogates the ambiguities (...) surrounding this theme not only in Schürmann's works but also in the larger bulk of contemporary continental philosophy. (shrink)
Jean-Luc Nancy’s Deconstruction of Christianity views the current crisis of globalization as a mutation of our Christian culture and heritage. After outlining the basic premises of Nancy’s philosophy, this article situates Jacques Derrida’s critique of Nancy in his groundbreaking On Touching: whereas Nancy sees contemporary culture as a rupture (or indeed mutation) with the former Christian culture, Derrida argues that we are still dealing with the remnants and relics of precisely culture and are at best witnessing a metamorphosis of this (...) culture. This dialogue between Nancy and Derrida allows us to assess the critique of metaphysics in both thinkers. (shrink)