Religion

After God: Richard Kearney and the Religious Turn in by John Panteleimon Manoussakis

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, another way: Heidegger's final God, Levinas's God of Infinity, Derrida's and Caputo's tout autre, Marion's God with out Being, Kearney's God who might be. Sharing the typical troublesome of the otherness of the opposite, the essays during this quantity symbolize thought of responses to the hot paintings of Richard Kearney.John Panteleimon Manoussakis holds a Ph.D. in philosophy from Boston university. 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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Extra info for After God: Richard Kearney and the Religious Turn in Continental Philosophy (Perspectives in Continental Philosophy)

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All of this is best illustrated in unique moments of one’s life—as when one falls in love. When I am in love, the song that plays in an airport’s waiting lounge (otherwise unnoticeable) comes forcefully to the foreground of my attention as soon as it reminds me of you. I am interested in the things that surround me only because I have been totally uninterested in them by being solely interested in you— however, to the extent that this World is also your World, the World as yours and only as yours, concerns me.

The return to poetics does not require the abandonment of philosophy. In fact, poetics might be said to occupy that in-between site where conceptual reflection finds its limits and poetry finds its illimitable nutrition. In this sense, the idiom of poetics promoted by the fourth reduction invites us to another kind of thinking, what we might call with Rilke an understanding of the heart, which observes a double fidelity to both philosophy and poetry. As such, it hopes to conjoin a certain rigor of mind with a special resonance of imagination.

Just give me a sign! I’m right here. As it happens, the wall between us Is very thin. Why couldn’t a cry From one of us Break it down? It would crumble Easily, It would barely make a sound (Rilke, Book of Hours: Love Poems to God) The title of this essay—‘‘Enabling God’’—can be read both ways. God enabling us, us enabling God. As such, it affirms the freedom that characterizes our relationship to the divine as a mutual act of giving. So doing, it challenges traditional concepts of God as omnipotence.

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