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Merleau-Ponty in Conversation with Philosophical Theology Figuring Flesh in Creation : Merleau-Ponty in Conversation with Philosophical Theology Nordlander, Andreas 2011 Link to publication Citation for published version (APA): Nordlander, A. (2011). Figuring Flesh in Creation : Merleau-Ponty in Conversation with Philosophical Theology. Centre for Theology and Religious Studies, Lund University. Total number of authors: 1 General rights Unless other specific re-use rights are stated the following general rights apply: Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Read more about Creative commons licenses: https://creativecommons.org/licenses/ Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. LUND UNIVERSITY PO Box 117 221 00 Lund +46 46-222 00 00 FIGURING FLESH IN CREATION ANDREAS NORDLANDER FIGURING FLESH IN CREATION Merleau-Ponty in Conversation with Philosophical Theology Ph.D. Dissertation, 2011 © Andreas Nordlander 2011 Centre for Theology and Religious Studies, Lund University Allhelgona Kyrkogata 8, SE-223 62 Lund, Sweden Printed by Media-Tryck, Lund 2011 ISBN: 978-91-7473-201 Is this the highest point of reason, to realize that the soil beneath our feet is shifting, to pompously name ‘interrogation’ what is only a persistent state of stupor, to call ‘research’ or ‘quest’ what is only trudging in a circle, to call ‘Being’ that which never fully is? Maurice Merleau-Ponty, Eye and Mind And to all that stood around the portals of my flesh I said, ‘Tell me of my God. You are not he, but tell me something of him.’ Then they lifted up their mighty voices and cried, ‘He made us.’ My questioning was my attentive spirit, and their reply, their beauty. Then toward myself I turned, and asked myself, ‘Who are you?’ Augustine, Confessions CONTENTS Acknowledgements Abbreviations Introduction 1 Stating the Problem 1 The Players and the Game 8 Playing Fields Nearby 14 Overview 21 I. ROOTEDNESS AND VERTICALITY: A READING OF MERLEAU-PONTY 1. Existence Incarnate: Subjectivity as Rootedness and Verticality 29 1. Introduction 29 2. Origin: Corporeal Rootedness 33 Against Dualism: Double Sensation 37 The Transcendental Body: Corporeal Schema 45 3. Rooted in Life: Autopoietic Verticality 57 Form: Against Reductionism 58 Forms of Life 63 Metabolism and Meaning 69 Merleau-Ponty and the Emergence of the Human Order 78 The Final Tension between Consciousness and Nature 94 2. The Sacrament of the Sensible: Meaning and Metaphysics 99 1. Introduction 99 2. The Participatory Nature of Perception 102 Perception as Dialogue 105 Escaping Objectivism 117 3. The Contingent Teleology of Meaning 123 Expressing the World Perceived: The Logic of Fundierung 133 4. Integrity: The Limits of Merleau-Ponty’s Dialogical Conception 141 3. Being of Flesh: The Ontological Consummation of Phenomenology 157 1. Introduction 157 2. The Philosophers’ Shadows 159 3. Of Worlds: Phenomenon, Horizon, Earth-Ground 167 Phenomenology and the World 167 World as Horizon and Earth-Ground 174 4. The ‘Barbarous Source’: Nature as Productive Origin 180 5. Being of Flesh: Rethinking Ontology 185 The Roots of ‘This Inspired Exegesis’: Contingency? 186 Flesh: The Carnal ‘Prototype of Being’ 190 Intertwining and Chiasmic Structures 203 II. ORIGINAL GRACE: CREATIONAL ONTOLOGY AND THE FLESH 4.The Wonder of the World: Merleau-Ponty and the Problem of Creation 213 1. Introduction 213 2. Early Formulations: Incarnation Versus Transcendence 216 3. Being a Philosopher: The Fragility of Wonder 221 4. Ontology and the Integrity of Nature 233 5.The Logic of Creation: An Alternative Reading 245 1. Introduction 245 2. The Christian Distinction and Its Rivals 248 The Doctrine of Creation Ex Nihilo: Origin and Development 249 At the Limit of Greek Philosophy: Contrastive Transcendence 256 3. Divine Freedom and Created Contingency 263 4. The Relation of the Creator’s Transcendence and Presence 272 Augustine and the Turn Inward 276 5. Participatory Ontology and the Integrity of Creation 284 Augustine on Created Causes 288 Aquinas and the Non-Contrastive Logic of Causality 291 6. Flesh as Creation: A Conversation in Philosophical Theology 301 1. Introduction 301 2. Augustine’s Interpretation of Genesis 1-3 303 3. Primordial Potentiality 306 Created Nothing-Something 307 The Theory of Rationes Seminales 312 4. The Rootedness of Body and Soul 316 A Dynamic Creational Ontology and Anthropology 323 5. Augustinian Traces of Autopoiesis and Co-Creation 331 The Ontology of Conversion 335 Conversing with the Nature of Things 339 7. Conclusions and Trajectories 349 Bibliography 357 ACKNOWLEDGEMENTS In the course of carrying out my research and writing this book, I have been able to rely on a number of people for support and assistance in various ways. However inadequate to the task these words may be, I wish to take this opportunity to register my sincere gratitude. First I want to thank my supervisor, Catharina Stenqvist, for her constant encouragement during the writing process, and for giving me the freedom to develop as a philosopher. Rarely have I left our meetings without having had to reengage the enigma of human being and the existential implications of my topic. In this way, Catharina has modelled for me what it means to stay close to the heart of philosophical practice. James K.A. Smith, whose work inspired the direction of my research, came on board at a later stage and has acted as my ‘transatlantic assistant supervisor.’ I am grateful for his constructive criticism as well as for his encouragement. I would also like to mention Janet Martin Soskice, with whom I had the pleasure of working during a decisive year in Cambridge. It was Janet who convinced me of the importance of creation ex nihilo and its philosophical consequences – anyone who reads this book will understand how much that has meant for my thinking. Christopher Watkin, who came over from Cambridge as examiner at the final seminar, deserves a special mention. His attentive reading of my manuscript, insightful criticisms and support came at just the right time and enabled me to do a better job than I would otherwise have done. I am happy to say that philosophy of religion is alive and well at the Centre for Theology and Religious Studies, and over the years I have benefited from intense philosophical discussions with my colleagues. For putting up with me and pushing me forward, I would like to thank: Erica Appelros, Ervik Cejvan, Patrik Fridlund, Ulrica Fritzon, Elisabeth Gerle, KG Hammar, Matz Hammarström, Gerth Hyrkäs, Martin Lembke, Per Lind, Jonas Lundblad, Johan Modée, Leif Stille, Thord Svensson, and Roy Wiklander. I have also benefited from the input of the ‘Husserl seminar’ at CTR, and of the Centre for Cognitive Semiotics, at Lund University. Miguel Maliksi and Kristofer Wollein Waldetoft gave me valuable feedback on the section on philosophical biology and autopoietic theory. And in the final stages of production, David Dusenbury’s sharp editing skills proved invaluable. One does not philosophize well in the absence of close friends, as Plato, Aristotle and Augustine all knew. Stefan and Lois Lindholm have time and again grounded me in the activity of close and concrete friendship, which has been especially important when I have been almost swallowed up by books and ideas. And I am grateful to Stefan for his reading of my drafts, for our many philosophical and theological discussions, and for always believing that perhaps I could become a metaphysician after all. As with parents in general, my mother and father bear more of the responsibility for the choices of their son than they might wish to acknowledge. I am profoundly grateful to them for letting me grow up with a sense of what is important, and the importance of carrying on a living discussion about just that. Throughout this period of research and then writing, they have supported me in numerous ways, and knowing that I shall never be able to repay what I owe to them, I shall simply pay it forward. Lastly, the support and sacrifice of my wife, Victoria, has me groping for words. When we started out on this journey, I never suspected that I would have to ask her to carry the kind of load she has carried in order for me to finish this project well. Our children, Lydia and Aron, were born when I had already begun my research, but since their birth not a day has passed without them – through their sheer existence – supporting the basic thrust of this book: They have showed me what it means to be thoroughly rooted, even as they constantly invite me to meditate on the mystery of verticality. Without the love and support of the three of them – and indeed, their eager expectation for me to finish already – I would not have been able to bring this to completion. Now let us celebrate together! The following institutions and foundations have supported my research: Helge Ax:son-Johnsons stiftelse, Svensk-franska stiftelsen, The Cambridge European Trust, The Crafoord Foundation, The Swedish Research Council and Åke Wibergs stiftelse. ABBREVIATIONS In referring to works by Merleau-Ponty and Husserl in the footnotes, where appropriate, I first give the page number of the original, followed by that of the translation.
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