The Metamorphosis of Finitude

Falque, Emmanuel; Hughes, George R.

doi:10.1515/9780823264070

Cited by 5 publications

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“…To be clear, I am in no way suggesting that all who disbelieve in the resurrection are offended by it; there are certainly many for whom there is, as Falque observes, no "drama of atheist humanism." 34 I recognize also that I have not demonstrated that the promise is in fact fulfilled. My aim here, however, is not to argue for the resurrection; instead, I am investigating the relation between faith in the resurrection and the task of mourning.…”

Section: Faith's Irresponsibilitymentioning

confidence: 94%

After the World's End, before the Resurrection: Thinking Mourning and Christian Hope after Jacques Derrida

Horton

2023

Modern Theology

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In light of Jacques Derrida's writings on death and mourning, it may seem that the Christian teaching that the dead will be raised is a betrayal of others, a failure to take up one's responsibility to testify to those who have died. In conversation with Emmanuel Falque's work on finitude, Martin Heidegger's reading of 1 Thessalonians, and Søren Kierkegaard's reading of Abraham, I respond in two movements to this objection to faith that God will raise the dead. First, I propose that even for the Christian, the death of the other remains a loss, since the Christian must surrender the other to God. It is, however, this very surrender of the other to God that seems to be an abdication of responsibility. Second, therefore, I argue that faith in the resurrection decenters the self and challenges our understanding of responsibility even more than does Derrida's own analysis. Faith, I conclude, means giving up the desire to cling to one's own responsibility.

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Section: Faith's Irresponsibilitymentioning

confidence: 94%

After the World's End, before the Resurrection: Thinking Mourning and Christian Hope after Jacques Derrida

Horton

2023

Modern Theology

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“…Falque's wager, then, is that 'the more we theologize, the better we philosophize,' 29 and conversely, 'the more we do of philosophy, the better the theology.' 30 The payoff is that the theology that is produced by an engagement with philosophy is more rigorous and subject to more tools of analysis than the tradition has typically used to articulate the claims of faith. Philosophy, too, should be richer from its engagement with theology, because the new and creative means of articulating the world present in theology can open up possibilities that were previously not imagined.…”

Section: Falque On the Conversion Of Philosophymentioning

confidence: 99%

On the Conversion of Philosophy: The Problems and Promise of Emmanuel Falque’s Theology of Philosophy

King

2020

The Heythrop Journal

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Emmanuel Falque's recent account of the relationship between philosophy and theology in the context of French phenomenology establishes a methodology for the use of theology in phenomenology and vice versa. His Crossing the Rubicon: The Borderlands of Philosophy and Theology advocates for what he describes as a 'tiling' or overlaying approach to the two disciplines whereby the common foundation laid by philosophy is overlaid by theology, which performs a conversion of the philosophical description of human finitude by means of theology. 1 This approach, while drawing on the time-honored model of Thomas Aquinas, seeks renewed application by means of fresh engagements between philosophy and theology. Far from hesitating before the 'theological turn' in French phenomenology, Falque argues that making one's theological and philosophical claims explicit not only makes clear the boundaries between them but also enriches the content of those claims. 2 Nevertheless, Falque does grant a privileged status to the discipline of theology, insofar as the truth of revelation, which theology alone knows, is the goal toward which philosophy unknowingly points. While philosophy plays the role of an honored guide for the theologian along the path of humanity, theology ultimately has the final say in philosophy's claims, in which case the philosopher will always be subservient to the theologian. In this article, I engage two opposed readings of Falque's project in order to help situate Falque's claims. Bradley Onishi argues that Falque's articulation of the relationship between philosophy and theology should not be thought of as a relationship of conversion but rather one of transformative encounter. Joseph O'Leary, by contrast, argues that Falque's approach is so much a conversion of philosophy into theology that philosophy in the process becomes wholly consumed. Against these readings, I argue that Falque does claim a conversion of philosophy by theology, but it is a conversion of the meaning of its central object: humanity. In clarifying Falque's argument, it will be important to note that his account operates at two levels: at the disciplinary level of philosophy and theology, as fields of study and research, and at the level of the individual practitioner-the philosopher and the theologian. While Falque's proposal at the disciplinary level faces both philosophical and theological objections, his proposal for the practitioners of these disciplines is much more promising. READINGS OF FALQUE Falque's endeavor to 'rediscover the conjunction of the disciplines' of philosophy and theology, 'beyond the disjunction or the leap carried out so frequently today,' 3 has induced both criticism and commendation, as the contested nature of the relationship between the disciplines

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Phenomenology and Ritual Practice

Gschwandtner

2019

J. Cont. Philos. Relig.

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This paper highlights several problems in the contemporary phenomenological analysis of religious experience in Continental philosophy of religion, especially in its French iteration, as manifested in such thinkers as Jean-Luc Marion, Michel Henry, Jean-Yves Lacoste, Jean-Louis Chrétien, Emmanuel Falque, and others. After laying out the main issues, the paper proposes a fuller investigation of religious practices, such as liturgy or ritual, as a fruitful way to address some of the identified limitations. The final section of the paper assesses what questions remain and how one might draw on existing resources in these thinkers to push a phenomenological analysis of religious practices further in ways that broaden phenomenology of religion beyond its current somewhat narrow strictures and commitments.

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The Metamorphosis of Finitude

Cited by 5 publications

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After the World's End, before the Resurrection: Thinking Mourning and Christian Hope after Jacques Derrida

After the World's End, before the Resurrection: Thinking Mourning and Christian Hope after Jacques Derrida

On the Conversion of Philosophy: The Problems and Promise of Emmanuel Falque’s Theology of Philosophy

Phenomenology and Ritual Practice

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