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 might be. Sharing the typical not easy of the otherness of the opposite, the essays during this quantity symbolize thought of responses to the new 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)
And what is real, the fundamental experience of myself as a unity or the experience of the world as a multiplicity? How can I have an experience (a discursive concept) of existence (an intuition)? Or, to put it differently, how can the sameness of my identity as consciousness be reconciled with the otherness of my experience of the world? And in which pole of the spectrum does reality ultimately lie? If the foundations of my ability to know are restricted by such rules as the law of identity, where every ‘‘I’’ equals itself, then how am I allowed to think of the other person, of you, as another ‘‘I,’’ not identical with me?
It alerts us to the grace that can transmute each moment of linear time—past, present, future—into an instant (kairos) of eternity: timelessness in time, the not-yet in the now, the possible in the impossible, the word in the flesh. Thus while ‘‘recollection’’ may be said merely to reiterate the fixed actualities of the past, ‘‘repetition’’ retrieves the past in the present in such a way that it opens up possibilities for the future. Rather than simply remember what has been, qua fait accompli, repetition reorients time toward the possibilizing eschaton still to come.
What else could be behind the divine that manifests itself in the flesh and blood of a concrete human being? Incarnation exemplifies (and with the same stroke also defies) the principles of phenomenology. If I want to offer a definition of the phenomenon of Incarnation, I would have to give an account of the singularity of Christ’s epiphany. 8 The ‘‘message’’ of the Incarnation is neither an ‘‘idea’’ nor a ‘‘system’’ (that would be an oxymoron), no matter how wonderful or lovely—it is flesh: body and blood.