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In the third part one can find the application of husserlian hyletics and noetics to the field of the archaic sacred and of the different religious experiences. Some particular themes are treated such as ecstasy, contemplation, incarnation, and the relationship between the human being and the God from a philosophical and a religious point of view.
Product details Format Hardback pages Dimensions x x Illustrations note XIV, p. Other books in this series. Allegory Old and New Marlies Kronegger. Add to basket. Does the World Exist? Phenomenology of Life. Analecta Husserliana Anna-Teresa Tymieniecka. Logos of Phenomenology and Phenomenology of The Logos. Book Four Anna-Teresa Tymieniecka. Back cover copy Today, Western thought may be characterized mainly by two temptations. On one hand, greater importance is attributed to reason and, on the other hand, there appears more and more a tendency to renounce respond to the most important questions, among which we find the question of God.
This produces a double result: fideism or atheism. Edmund Husserl was able to go beyond this contraposition, digging inside human interiority to grasp the sense of human operations that lead to transcendence. Angela Ales Bello, in the first part of her book, The Divine in Husserl and Other Explorations, provides a description of Husserl's method in order to explain how he deals with the question of God from a philosophical perspective. There are treated some particular themes as ecstasy, contemplation, incarnation, and the relationship between the human being and the God from a philosophical and a religious point of view.
Table of contents Table of Contents. PART 1.
the Divine in Husserl and Other Explorations Analecta Husserliana
Phenomenology as a Philosophy sui generis. PART 2. PART 3. Ecstasy and Contemplation in Various Religious Experiences. Even Kierkegaard admitted, in his Philosophical fragments, that man assigns divine ideality to the empirical world. However, this is the exception, because the rule is that a miracle is conditioned. The other does not necessarily have such a quality, but faithful consciousness takes it from its faith.
Transfiguring the phenomenological reality, the religious man does not impoverish it; on the contrary, he enriches it, giving it spiritual determinations that the reality itself seems, at first sight, not to have. Through this work of faith, all the phenomena can become religious, because God can work through everyone.
This mental activity is not a falsification of the phenomena, because it neither contradicts, nor cancels them; instead, it is a spiritual enrichment, probably even the revelation of the spiritual meaning that those phenomena already have, but keep them opaque. Faith alone is not able to make miracles; it makes only transfigurations of the phenomena, building a world within one can imagine a happy life. In this case, there is something more powerful, more revelated, more surprisingly, which is not only our religious opinion, but also a real revelation.
A redoubtable objection arises here: our acts, do they not obstruct the possibility of God appearing from himself? The answer to that objection could be: even though we bring our faith from ourselves, such an act of the consciousness is not sufficient for the non-intuitive appearance of God. God could not appear, and we remain only some kind of rationalist believers. The teachings of faith, which are received by way of revelation The Holy Scripture and the Holy Tradition , are inefficient for an authentic mystical experience. When Christ the Truth comes to us and we receive Him, such an experience overwhelms any previous concept, human effort or intellectual faith.
It is obvious that those appearances belong to the mystical theology rather than to Husserlian phenomenology. They advance into the field of theology and belong to philosophy only by language. However, if the analyzed phenomena are the texts of the Bible or the liturgical experience, the phenomenological method could be appropriate and could show the faith manifested from themselves. There is no faith of the phenomenologist, but, for example, the faith proclaimed by the biblical texts becomes phenomena in order to be analyzed. As a result, faith appears even for phenomenological thought while it describes phenomena of the Christian revelation.
When the phenomenologist is also a believer, he understands better what he describes in the field of theology, but he keeps the distinction between the two domains. Disputed Questions on the Humanity of Man], trans. Firstly, through some absolute and non-phenomenological discourses and by ignoring phenomenological reduction. It is in the realm of theology where the conditions of possibility are doubled by the divine grace, in order to receive Christ the Truth in amazement. By grace, he receives the spiritual gaze and can see and understand, as far as he can, the unseen and the unknowing of God.
An objection might reply that, at that level, there is only spirituality and not phenomenology, that the believer posits faith and the phenomenological reduction is annihilated.
However, the phenomenon of faith points beyond itself, towards the God who has always gifted it and has manifested Himself through the work of the Holy Spirit. The divine in Husserl and other explorations. Dordrecht, The Netherlands; London: Springer, Heidegger, Martin.
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Henry, Michel. Translated by Ioan I. Sibiu: Deisis, Husserl, Edmund. Translated by F. Dordrecht: Kluwer, Logical Investigations. Translated by J. London: Routledge, Translated by Adrian Arsinevici.
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Lacoste, Jean-Yves. Disputed Questions on the Humanity of Man]. Fenomenalitatea lui Dumnezeu [Phenomenality of God]. Mall, R. Marion, Jean-Luc. Taminiaux, Jacques. The Metamorphoses of Phenomenological Reduction. Milwaukee: Marquette University Press, Turcan, Nicolae.
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Related Papers. Transcendence and Revelation: from Phenomenology to Theology. By Nicolae Turcan. What is Minimalist Phenomenology? By Brian Harding. Brian Harding: "What is Minimalist Phenomenology? By Jonny Alden. Download pdf. Remember me on this computer.