Download E-books Degrees of Givenness: On Saturation in Jean-Luc Marion (Indiana Series in the Philosophy of Religion) PDF
By Christina M. Gschwandtner
The philosophical paintings of Jean-Luc Marion has opened new methods of conversing approximately spiritual convictions and studies. during this exploration of Marion’s philosophy and theology, Christina M. Gschwandtner provides a finished and important research of the information of saturated phenomena and the phenomenology of givenness. She claims that those phenomena don't continuously look within the over the top mode that Marion describes and indicates as an alternative that we examine levels of saturation. Gschwandtner covers significant issues in Marion’s work―the old occasion, artwork, nature, love, present and sacrifice, prayer, and the Eucharist. She works in the phenomenology of givenness, yet means that Marion himself has no longer thought of very important elements of his philosophy.
Read or Download Degrees of Givenness: On Saturation in Jean-Luc Marion (Indiana Series in the Philosophy of Religion) PDF
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Extra resources for Degrees of Givenness: On Saturation in Jean-Luc Marion (Indiana Series in the Philosophy of Religion)
He contends that “I love you! ” doesn't “say whatever approximately anything” (a locutionary act that's signifying or predicative) or maybe “performs what it says” (an illocutionary or performative act), yet that it “does what it says to somebody. ”25 He identifies this as a “perlocutionary” act, specifically, one who intends to affect the interlocutor, even though it needn't unavoidably accomplish this motive. Such results may possibly comprise provocation, intrigue, compulsion, or seduction and are involved extra with the individual to whom one speaks than with both the utterance or the speaker. After selecting erotic language as the sort of perlocutionary act, Marion is going directly to research what he sees as its “three paths,” which correspond back to the 3 Love and Violence 111 paths of mystical theology (VR, 101–104, 112–16; VeR, 119–23, 135–39). He spells out an affirmative, apophatic, and hyperbolic course in erotic discussion, utilising the instance of Clélia’s announcement of affection to Fabrice in Stendahl’s The Charterhouse of Parma. even if “I love you! ” can't be confirmed (it is neither locutionary nor illocutionary), it does confirm the influence that it intends to supply, particularly to individualize the opposite and to open the gap for a reaction. This confirmation ends up in negation in that the speaker needs to hearken to the impression the speech act has produced, realizing that no transparent reaction is feasible at this second. there's continually a temporal hold up in a solution, and it truly is continuously fraught with ambiguity. The confirmation of affection for that reason needs to without end be repeated in a last hyperbolic circulate: “I continue announcing and repeating ‘I love you! ’ accurately simply because, at the one hand, i can't warrantly it, and, however, i can't surrender attempting. in need of answering the query, ‘Do you're keen on me? ’ I repeat the perlocutionary act that instigates it, ‘I love you! ’ it's neither a question of kataphasis, nor of apophasis, yet fairly of a temporalizing language approach, a repetition that affirms not anything, negates not anything, yet that retains alive a dialogic scenario” (VR, a hundred and fifteen; VeR, 139). One may possibly ponder whether there's a parallel right here with the necessity to see a superb portray repeatedly. Marion concludes the bankruptcy on apophasis via linking this erotic discourse explicitly to mystical theology and by way of insisting on their univocality (VR, 116–18; VeR, 140–42). He denies the recommendation that the 2 discourses are only parallel yet desires to determine a deeper connection among them. either kinds of language “mobilize 3 kinds of names” for the loved (or God) and achieve this in a parallel style. He employs the tale of Christ’s threefold query to Peter even if he loves him to teach that its 3 phases exemplify the trail of mystical theology and of erotic discourse. as a result, “between God and guy every little thing continues to be ambiguous other than, accurately, love” (VR, 118; VeR, 142). Already the theological nature of this phenomenological workout has turn into obvious. this is often made much more specific in a last comparability of affection to warfare within the Erotic Phenomenon.