Métaphysiques rebelles

Boulnois, Olivier

doi:10.3917/puf.boul.2013.01

Cited by 14 publications

(5 citation statements)

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“…36 Within this history, there is, in fact, what Boulnois calls 'a rebellious diversity.' 37 This is not merely a historical observation but indicates something about the nature of metaphysics itself. It shows that the idea of an onto-theological constitution of metaphysics is incorrect.…”

Section: Why Post-metaphysical Theology Failed: a Philosophical Consi...mentioning

confidence: 99%

“…They ask whether the Heideggerian, and a fortiori post-metaphysical, reading of metaphysics as constitutively onto-theological is 'universal, without exception, unfalsifiable'. 22 In their view, while some metaphysical models are onto-theological, this is not a universal trait. There is no monolithic metaphysical structure, but the onto-theological aspect is only one of metaphysics' 'diverse historical structures.'…”

Section: Why Post-metaphysical Theology Failed: a Philosophical Consi...mentioning

confidence: 99%

“…There is no monolithic metaphysical structure, but the onto-theological aspect is only one of metaphysics' 'diverse historical structures.' 23 Boulnois limits his analysis to three metaphysical structures or models. The first model, found in the Neo-Platonic tradition, insists on the theological unity of metaphysics.…”

Section: Why Post-metaphysical Theology Failed: a Philosophical Consi...mentioning

confidence: 99%

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The Future of Post‐Metaphysical Theology

Scerri

2023

The Heythrop Journal

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Should theology pursue the modern rejection of metaphysics or return back to metaphysics? One could understand the relationship between theology and metaphysics along these binary lines. Post-metaphysical theology certainly does so. It attempts to develop a theological method that excludes any form of metaphysics. This is, however, only one way of reading the relationship between theology and metaphysics, and this paper opts for a different approach. It contends that this aut-aut leads to no veritable solution, and the history of post-metaphysical theology is a case in point. For this reason, this paper goes for an et-et approach. This does not mean simply counterbalancing a theology without metaphysics with a metaphysical theology, leading to the co-existence of two parallel methods. That would be equal to taking the figurative pendulum of ideas in the opposite direction without answering the questions of post-metaphysics. Rather, the way forward lies in a metaphysical theology of a certain kind that understands and honours the critiques and questions of post-metaphysics, though without forfeiting its metaphysical dimension. Here lies the future of post-metaphysical theology as this paper sees it. 1 In what follows, I will first provide an overview of the present situation of post-metaphysical theology and then proceed to highlighting its philosophical and theological limitations. In its final section, this paper will then venture into the field of analogical discourse and develop its et-et alternative to the aut-aut between theology's rejection of metaphysics and its return back to metaphysics. I. AN OVERVIEW OF THE CONTEMPORARY SITUATIONUntil recently, metaphysics was not even a question in theology: it was considered to be passée. Its decline started with Pascal's separation of the God of the Scriptures from the God of the philosophers and continued with Kant and Nietzsche. However, it was phenomenology-at least within the Continental tradition-that dealt metaphysics its final blow. 2 This philosophical current comes in many shapes and forms, but the most important voices within phenomenology all concur that the metaphysical understanding of God and the world is no longer tenable. God belongs to the realm of theology and cannot be the cornerstone of the renewed philosophical method that phenomenology is seeking. It is, therefore, time for a different and new prima philosophia to take over from metaphysics. 3 Heidegger replaced metaphysics with his alethiological ontology, Lévinas replaced it with an ethics, and Derrida opted for a philosophy of différance. Notwithstanding the variety in approaches, they all have one common intent: that of overcoming metaphysics.

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Section: Why Post-metaphysical Theology Failed: a Philosophical Consi...mentioning

confidence: 99%

Section: Why Post-metaphysical Theology Failed: a Philosophical Consi...mentioning

confidence: 99%

Section: Why Post-metaphysical Theology Failed: a Philosophical Consi...mentioning

confidence: 99%

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The Future of Post‐Metaphysical Theology

Scerri

2023

The Heythrop Journal

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“…The issue here is not the Barth versus Przywara one of the role of natural theology in relation to revealed, but rather the inauthenticity of both these categories (unknown to the Fathers, and in the case of natural theology unknown to Aquinas) insofar as they merely position discourses about God as positive and regional within an overall assumed framework of the univocity of being, which supposed 'Thomists' soon endorsed as much as avowed Scotists, in the wake of Scotus's interventions. 45 Equally, by weakening the links between philosophy and a doctrine based upon revelation, prevailing Christian theology at one and the same time started to compromise monotheistic unity and simplicity in favour of overly ontic, positive and so in a sense 'mythical' statements about the Trinitarian persons and about the Incarnation (as if the latter were a kind of one-off contingent event, even from the divine perspective), and yet also to compromise the pervasively personal character of reality, as fusing intellect and will via beauty, integrating matter with spirit and extending to every creature, beyond the human.…”

Section: Part Four: Genealogy and Christianitymentioning

confidence: 99%

Genealogies of Truth: Theology, Philosophy and History

Milbank

2022

Modern Theology

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Modern Christian theology still seeks to escape from the historical constitution of truth. This not only contradicts the Incarnation, but has its own genealogical origins in a dubious loss of Christian philosophy as an integral enterprise. In general, genealogy can be seen as negative or positive. Negative genealogy alternatively traces a break with myth, as with early philosophy, or else, as with Hindu thought, traces a break with the spiritual dominance of the One through the inevitable corruption wrought by the Many. Nietzsche offers a strange materialist version of this and Heidegger a nihilistic mutation of the same ‘Asiatic’ account. Some Catholics on the Right have instead stressed a Nietzschean decline through the dominance of a false, ‘herded’ One, abandoning the supremacy of personhood. Positive genealogy is rooted in the Incarnation, is at once natural and cultural, and seeks a blending of the One and the Many, the common good and the personal. Christianity is committed primarily to a positive genealogy and a positive development along these lines. However, theology can make use of a negative genealogy by tracing at once a decline from Unity (like the Hindu narrative) and a decline from a truly personalist fusion of the One with the Many that inherently involves a historical and incarnate generation of the truth.

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“…Lo cual, nuevamente, puede suceder al seguir la corriente porque rebelarse contra corriente es la cuestión de Dios -rebelión que a su vez hace que las obras de estos autores sean "fenomenologías rebeldes". Olivier Boulnois en Metafísicas rebeldes (Boulnois, 2013), después de haber explicado el sugestivo título de su libro, realiza una operación similar a lo que aquí nos proponemos. En efecto, su propósito es captar más allá de lo que ha sucedido históricamente la pregunta metafísica en cuanto tal.…”

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Fenomenologías Rebeldes. Reapertura De La Cuestión De Dios en La Fenomenología Francesa

Canullo¹

2019

Aporía

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Resumen: Si bien abordar el problema de la fenomenología y teología después de Heidegger no es evidente o fácil, algunos filósofos franceses -quienes reclaman su pertenencia a la fenomenología-han vuelto a abrir la "cuestión de Dios". Una cuestión que, incluso en Husserl, no estaba completamente cerrada o aclarada. El presente artículo, a partir del trabajo del fundador de la fenomenología, investiga la forma en que esta cuestión surge en los trabajos de Jean-Luc Marion, Michel Henry, Jean-Louis Chrétien y Emmanuel Falque y cómo l'affaire théologique es vuelto a abrir -más allá de Heidegger-convirtiendo así a tales fenomenologías en rebeldes.

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Métaphysiques rebelles

Cited by 14 publications

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The Future of Post‐Metaphysical Theology

The Future of Post‐Metaphysical Theology

Genealogies of Truth: Theology, Philosophy and History

Fenomenologías Rebeldes. Reapertura De La Cuestión De Dios en La Fenomenología Francesa

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