Jean luc marion descartes

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In 2020 he was written by the International (Learn How and When to Remove This Template Message) Jean-Luc MarionBorn (1946-07-03) 3. 1946 (age 74)Meudon, Hauts-de-Seine, FranceAlma materÉcole Normale SupérieureEra20th/21st-century philosophyRegionWestern philosophySchoolPhenomenologyPostmodernismMain interests Philosophical theology, Phenomenology, DescartesNotable ideasSo much reduction, so much givenness, saturated phenomenon, the willality of love Influences AugustineAlthusserBalthasarBarthBernard by ClairveauxBergsonBruaireDaniélouDerridaDescartesHeideggerHenryHusserlKantLévinasPseudo-Denys Influenced Falque Part of a series about the American theology Background Theology · Early · Timeline · · Ecclesiastial politet · Trinitarianism · Non-rinitarianism · Restoration · · · · · Persecution and Tolerance Ecumenical Creeds Apostles · Nicene Chalcedonian · Athanasian and Councils · Augustine Nikea · Ephesus · Chalcedon Post-Nicene Development Kjetinn · Monophysitis · · Iconoclasm · Gregor I · · Phoenician · East-West Schism · Skolastism · Aquinas · Anselm · Palamas Reformation · Luther ('s Theology) · Melanchthon · Leave · Reason · Five Solas · 95 Dice · · Predetermination · Calvinism · · Norwegian Reformation · Counter-reform · Trent Since the Reformation · · Major awakenings · · · Existentialism · Liberalism ( · Modernism in the Catholic Church) · Nouvelle théologie · Postliberal theology · · Neo-Orthodoxy · Paleo Orthodoxy · Vatican II · Hermeneutics · Liberation theology · · (Asian ) · · Progressive Christianity · Teothanatology · Critical realism · Follow-up (Situational Ethics · Christian hedonism) · · Process tology · Jean-Luc Marion (born 3 July 1946) is a French philosopher and Catholic theologian. Marion is a former student of Jacques Derrida whose work is informed by patristic and mystical theology, phenomenology and modern philosophy. [1] Much of his academic work has treated Descartes and phenomenologists such as Martin Heidegger and Edmund Husserl, but also religion. God without being, for example, is concerned with an analysis of idolatry, a theme strongly related to Marion's work with love and which is a concept that is also explored in length by Derrida. In 1946 Marion was born in Meudon, Hauts-de-Seine. He studied at the University of Nanterre (now the University of Paris Ouest Nanterre La Défense) and the Sorbonne and then did graduate work in philosophy from the École Normale Supérieure in Paris, where he was taught by Jacques Derrida, Louis Althusser and Gilles Deleuze. [2] At the same time, Marion's deep interest in theology was privately cultivated under the personal influence of theologians such as Louis Bouyer, Jean Daniélou, Henri de Lubac and Hans Urs von Balthasar. From 1972 to 1980 he studied for his Doctorate and worked as an assistant lecturer at the Sorbonne. After receiving his Doctorate in 1980, he began teaching at the University of Poitiers. [2] Career From there he moved to become director of philosophy at the University of Paris X - Nanterre, and in 1991 he also took up the role of professeur invité at the Institut Catholique de Paris. In 1996 he became director of philosophy at the University of Paris IV (Sorbonne), where he still teaches. Marion became a visiting professor at the University of Chicago Divinity School in 1994. He was then appointed Professor of Religious and Theology at John Nuveen there in 2004, a position he held until 2010. In November 2008, Marion was elected as the umortel of the Académie française. Marion now has room for seat 4, an office previously held by Cardinal Lustiger. [6] His awards include:[6][8] Premio Joseph Ratzinger of the Fondazione Vaticana Joseph Ratzinger – Benedetto XVI (2020) Karl Jaspers Prize in the City and the University of Heidelberg (2008). Grand Prix de philosophie de l'Académie française (1992), for its entire oeuvre Prix Charles Lambert de l'Académie des sciences morales et politiques (1977) Philosophy Marion's phenomenal work is set out in three volumes that together form a triptych[9] or trilogy. Etudes sur Husserl, Heidegger et la phénoménologie (1989) is a historical study of the phenomenal method followed by Husserl and Heidegger, with the aim of suggesting future directions for phenomenological research. The unexpected reaction that Réduction's donation provoked required clarification and full development. This was addressed in Étant donné: Essai d'une phénoménologie de la donation (1997), a more conceptual work that examines phenomenal givenness, the saturated phenomenon and the gifted – a reassessment of the subject. You surcroît (2001) gives an in-depth description of saturated phenomena. [11] Givenness Marion that he has tried to radically reduce the entire phenomenal project that begins with the primacy of it of givingness. [12] What he describes as his only theme is the givenness required before phenomena can turn out in consciousness— what turns out first gives itself. [13] This is based on the argument that all attempts to lead phenomena back to the immanence of consciousness, that is, to exert phenomenal reduction, necessarily results in showing that givenness is the only horizon of phenomena[14] Marion radicalizes this argument in the formulation, So much reduction, so much givenness,[15] and offers this as a new first principle of phenomenology , build on and challenging previous formulas of Husserl and Heidegger. [16] The formulation common to both, Marion argues, So much appearance, so much being, adopted from Johann Friedrich Herbart,[17] is mistakenly raised to the status of the only face of Being. In doing so, it leaves itself undetermined, not subject to the reduction, and thus in a typical metaphysical situation. [18] The Hussian phrase, To It Itself!, is criticized on the basis that the things in question would remain what they themselves are without appearing as a subject — again bypassing the reduction or even without becoming phenomena. Appearing becomes only a mode of access to objects, making the formulation insufficient as a first principle of phenomenology. [19] A third formulation, Husserl's Principle of All Principles, states that every primordial date intuition is a source of authority (Rechtsquelle) of knowledge, that what presents itself in 'intuition'... is simply to be accepted as it seems to be, but only within the boundaries where it then presents itself. Marion argues that although the principle of all principles places givenness as the criterion and achievement of phenomenality, the certainty remains unconsrgued. [21] While it concedes limits of intuition (as it gives itself ...but only within the boundaries in which it presents itself), givenness alone is absolute, free and without condition[22] Givenness then is not reducible except itself, and so is freed from the limits of other authority, including intuition; reduced given is either given or not given. So much reduction, so much givenness says that givenness is what the reduction achieves, and any reduced given is reduced to givenness. [23] The more a phenomenon decreases, the more it is given. Marion calls the formulation the last principle, similar to the first, that of the front nest itself. [24] Phenomenological reductions of Husserl, Heidegger and Marion[25] Who are the current things that are led back by the reduction? What is given by the reduction? How are the current things given; what is the horizon? How far reduction go, what is excluded? First reduction – transcendental (Husserl) The intended and constituted I constituted objects through regional ontologies. Through formal ontology, regional ontologies fall within the horizon of objectivity Excludes anything that cannot be directed back to objectivity Other reduction – existential (Heidegger) Dasein: a intent extended to be-in-the-world and led back to its transcendent of beings through anxiety The different ways of being; the phenomenon of being According to being like the original and ultimate phenomenon. According to the horizon of time Excludes what does not need to be, especially the preliminary conditions of the phenomenon of Being, e.g. boredom, the requirement Third reduction – to the givenness (Marion) Interloqué: what is called by the claim of the phenomenon[26] The gift itself; the gift to reproduce to or to evade the claim of the call According to the horizon of the completely unconditional conversation and of completely unlimited response Absence of conditions and provisions of the requirement. Providing everything that can ring and be called By describing the structures of phenomena from the basis of givenness, Marion claims to have succeeded in describing certain phenomena that past metaphysical and phenomenal approaches either ignore or exclude - lattices that turn out, but which a thinking that does not go back to given is powerless to receive. [27] In total, three types of phenomena can appear, according to the proportionality between what is given in intuition and what is intended: Phenomena in which little or nothing is given in intuition. [28] Examples include nothing and death,[29] mathematics and logic. Marion argues that metaphysics, especially Kant (but also Husserl), privilege this kind of phenomenon. [31] Phenomena where there is a stale place between what is given in intuition and what is intended. This includes any objective phenomena. [32] Phenomena where intuition fills or exceeds intent. These are called saturated phenomena. [33] The saturated phenomenon this part may be too technical for most readers to understand. Please help improve it to make it understandable to non-experts, without removing the technical details. In 2012 he was written by the International (Learn How and When to Remove This Template Message) Marion defines saturated phenomena, which contradict Kantian's claim that phenomena can only occur if they are associated with a priori knowledge on which an observer cognitive function is founded. For example, Kant would argue that the phenomenon of three years is a longer period than four years can not occur. [34] According to Marion, saturated phenomena (such as divine revelation) overwhelm the observer with their complete and perfect givenness so that they are not shaped details of the observer's cognition at all. These phenomena can be conventionally impossible, and still occur because their giveni saturates the cognitive architecture innately to the observer. [35] The intention of love The fourth part of Marion's work Prolegomena to Charity is titled The Purpose of Love and is primarily about intent and phenomenology. Influenced by (and dedicated to) the French philosopher Emmanuel Levinas, Marion explores the human idea of love and its lack of definition: We live with love as if we knew what it was about. But as soon as we try to define it, or at least approach it with concepts, it pulls away from us. [37] He begins by explaining the essence of consciousness and its lived experiences. Paradoxically, consciousness concerns itself with objects transcendent and exterior to themselves, objects that can not be deduced into consciousness, but can only understand their interpretation of the object; reality of the object arises from consciousness alone. Thus the problem with love is that to love another is to love one's own idea of another, or lived experiences that arise in the consciousness from the random cause of another: I must then mention this love my love, since it would not fascinate me as my idol if, at first, it did not render to me, as an invisible mirror , the picture of myself. Love, loved for itself, inevitably ends as self-love, in the phenomenal figure of self-idolatry. Marion believes that intent is the solution to this problem, and explores the difference between I who intentionally see objects and me being deliberately seen by one counter-consciousness, another, whether I like it or not. Marion defines another by her invisibility; one can see objects through intent, but in the invisibility of the other, one is seen. Marion explains this invisibility by means of the student: Even for a glance that aims objectively, the student remains a vivid rejection of objectivity, an irreparable denial of the object; here for the first time, in the middle of the visible, there is nothing to see except an invisible and unmeasurable void ... my gaze, for the first time, sees an invisible gaze that sees it. [37] Love, then, when released from intent, is the weight of this other's invisible gaze on one's own, the cross of one's own gaze and the unsubstitutability of the other. Love is making itself there in an unconditional surrender... no other gaze must react to the ecstasy of this particular other exposed in his gaze. Perhaps in allusion to a theological argument, Marion concludes that this kind of surrender requires faith. [37] Publications God without being, University of Chicago Press, 1991. [Dieu sans l'être; Hors-texte, Paris: Libraries Arthème Fayard, (1982)] Reduction and Surveys of Husserl, Husserl, og fenomenologi, Northwestern University Press, 1998. [Réduction et donasjon: recherches saksøke Husserl, Heidegger et la phénoménologie, (Paris: Presses Universitaires de France, 1989)] Kartesiske spørsmål: Metode og metafysikk, University of Chicago Press, 1999. [Spørsmål cartésiennes I: Méthode et métaphysique, (Paris: Presses Universitaires de France, 1991)] 'I navnet: Hvordan unngå å snakke om 'Negativ teologi', i JD Caputo og MJ Scanlon, eds, Gud, gaven og postmodernismen, (Bloomington, IN: Indiana University Press, 1999) On Descartes' Metaphysical Prism: Grunnloven og grensene for Onto-theo-logy i Cartesian Thought, University of Chicago Press, 1999. [Sur le prisme métaphysique de Descartes. (Paris: Presser Universitaires de France, 1986)] Idol og avstand: Fem studier, Fordham University Press, 2001. [L'idole et la distance: cinq études, (Paris: B Grasset, 1977)] Blir gitt: Mot en fenomenologi av Givenness, Stanford University Press, 2002. [Étant donné. Essai d'une phénoménologie de la donation, (Paris: Presses Universitaires de France, 1997)] I overkant: Studier av mettede fenomener, Fordham University Press, 2002. [De surcroit: études sur les phénomenes saturés, (Paris: Presses Universitaires de France, 2001)] Prolegomena til veldedighet, Fordham University Press, 2002. [Prolégomènes á la charité, (Paris: E.L.A. La Différence, 1986] Krysset av Visible, Stanford University Press, 2004. [La Croisée du synlig, (Paris: Presses Universitaires de France, 1996)] Det erotiske fenomenet: Seks meditasjoner, University of Chicago Press, 2007. [Le phénomene érotique: Seks méditations, (Paris: Grasset, 2003)] På Ego og på Gud, Fordham University Press, 2007. [Spørsmål cartésiennes II: Sur l'ego et sur Dieu, (Paris: Presses Universitaires de France, 1996)] The Visible and the Revealed, Fordham University Press, 2008. [Le synlig et le révélé. (Paris: Les Éditions du Cerf, 2005)] Årsaken til gaven (Richard Lectures), University of Virginia Press, 2011. I Self's Place: The Approach of St. Augustine, Stanford University Press, 2012. [Au lieu de soi, (Paris: Presses Universitaires de France, 2008)] Givenness & Hermeneutics (Pere Marquette Forelesninger i teologi), Marquette University Press, 2013. Negative certainties, University of Chicago Press, 2015. [Certitudes négatives. (Paris: Utgaver Grasset & Fasquelle, 2009)] Givenness and Revelation (Gifford Lectures), Oxford University Press, 2016. Tro på For å se: På rasjonaliteten av Åpenbaringen og irrasjonaliteten til noen troende, Fordham University Press, 2017. Descartes' Grey Ontology: Cartesian Science and Aristotelian Thought in the Regulae, St. Augustine's Press, Forthcoming - August 2017. Descartes' white theology, Saint Augustine's Press, Oversettelse i arbeid. Se også kristen eksistensialisme Continental Postmodern Christianity Rational Mysticism References ^ Horner 2005. ^ a b Horner 2005, p. 3. ^ Horner 2005, p. 5. ^ Horner, Robyn. Jean-Luc Marion: a theo-logical introduction. In 2005 he was booked at 1000 meters. ^ University of Chicago 2010. ^ a b Académie française, 2008. ^ L'Agence France-Presse 2008. ^ University of Chicago Divinity School 2015. ^ Marion 2002a, p.ix. ^ Marion 2002b, p.ix. ^ Marion 2002a, pp.ix-x. ^ Marion 2002b, p.xxi. ^ Marion 2002a, p.5. ^ Robyn Horner, translator, in Marion 2002b, p.ix. ^ Marion 1998, p.203; Marion 2002a, p.16; Marion 2002b, p.17-19; see Marion 2002b, p.x, note 4 for the translator's note. ^ Marion 1998, p.203; Marion 2002a, p.14-19; Marion 2002b, p.16-19. ^ Marion 2002a, p.329, note 4. ^ Marion 2002a, p.11. ^ Marion 2002a, p.12. ^ Husserl 1969, p.92. ^ Marion 2002b, p.17. ^ Husserl, Edmund. Die Idee der Phänomenologie, Husserliania II. Quoted in Marion 1998, p.33 and Marion 2002b p.17-18. ^ Marion 2002a, p.17. ^ Marion 2002b, p.26. ^ Marion 1998, p.204-205. ^ Marion 1998, p.200-202. ^ Marion 2002a, p.3-4. ^ Marion 2002a, p.222, 308. ^ Marion 2002a, p.53-59. ^ Marion 2002a, p.191-196. ^ Marion 2002a, p.194, 226. ^ Marion 2002a, p.222-225. ^ Marion 2002a, p.196-221, 225-247 and Marion 2002b. ^ Kant, Immanuel (1999). Criticism for pure reason. In 1999, he became 100,000,000,000 people in 1999. ^ Mason, Brook (2014). Saturated phenomena, icon and revelation: A critique of Marion's account of revelation and redoubling of saturation (PDF). Aporia. 24 (1): 25–37. ^ Caputo 2007 p. 164. ^ a b c d Marion 2002c Sources Académie française (2008). Jean-Luc Marion's profile (French). Archived from the original on 11 February 2011. L'Agence France-Presse (2008-11-06). Le philosophe Jean-Luc Marion élu à l'Académie française. Archived from the original on 29 February 2010. In 2015, The American People's Republic (25) was one of the largest in 2015. In 2007, he became 100,000,000 people in Norway. In 1999 it became known that Jean‐Luc Marion (1990 000 000 000 000 00 00 Etikk (Book Review). 118 (1): 164–168. 10.1086/521585. In 2005, he became 100,000,000,000,000 people in Norway. Jean-Luc Marion: a theo-logical introduction. In 1999, he was named 1969–19999 in 1999. Ideas: General introduction to pure phenomenology. Translated by W. R. Boyce Gibson (5th oath). London and New York: George Allen & Unwin and Humanities Press. British SBN: 04 11005 0. In 1998, he was released in 1998, and was released in 1998. Translated by Thomas A. Carlson. In 1999, there were 100,000 students in America. In 1999, there were 100,000 people in 1990. In 2002, he became 1,000,000,000,000,000,000 people in Norway. To be given: Against a phenomenology of givenness. Translated by Jeffrey L. Kosky. Stanford: Stanford University Press. In 1999, there were 100,000,000 people in 1990. In 2002, he became 1,000,000,000,000,000 people. In excess: Studies saturated phenomena. Translated by Robyn Horner and Vincent Berraud. In 1999, a new film was established at Fordham University. In 1999, 100,000 people were discharged in 1999. Marion, Jean-Luc Jean-Luc Prolegomena for charity. Translated by Stephen E. Lewis. In 1999, a new film was established at Fordham University. University of Chicago (2010-02-16). In 1999, there were 100,000 employees in the U.S. 100,000 members. UChicago News. In 2012, The American Viders People's Vig became soma-25-25.06. In 2015, there were 100,000 people as 1,000,000 people. In 1999, it was archived from the original on 11 September 1999. In 2015, The American People's Republic (25) was one of the largest in 2015. Further reading Rethinking God as a gift: Marion, Derrida, and the limits of phenomenology, Robyn Horner, Fordham University Press, 2001 Givenness and God: Questions about Jean-Luc Marion, Ian Leask and Eoin G. Cassidy, eds., Fordham University Press, 2005 Counter-Experiences: Reading Jean-Luc Marion, edited by Kevin Hart, University of Notre Dame Press, 2007. Reading Jean-Luc Marion:Exceeding Metaphysics, Christina M. Gschwandtner, Indiana University Press, 2007. Interpreting excess: Jean-Luc Marion, Saturated Phenomena, and Hermeneutics, Fordham University Press, 2010. A genealogy of Marion's religious philosophy: Apparent Darkness, Tamsin Jones, Indiana University Press, 2011. Degrees of givenness: On saturation in Jean-Luc Marion, Christina M. Gschwandtner, Indiana University Press, 2014. Marion and Derrida on gift and lust: Discussing the Generosity of Things, Jason W. Alvis, Contribution to Phenomenology Series, Springer Press, 2016. External links Quotes related to Jean-Luc Marion on Wikiquote Retrieved from

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