‘A DESIRE UNTO DEATH’: THE DECONSTRUCTIVE THANATOLOGY OF JEAN-LUC MARION*
One of the most persistent questions in modern theology has been that of how we can adequately acknowledge the stranger. Drawing upon the work of post-Heideggerian theorist of language and death, Jacques Derrida, and his own creative re-reading of Martin Heidegger and Emmanuel Levinas, the Catholic...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Wiley-Blackwell
2008
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| In: |
Heythrop journal
Year: 2008, Volume: 49, Issue: 1, Pages: 79-96 |
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Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a One of the most persistent questions in modern theology has been that of how we can adequately acknowledge the stranger. Drawing upon the work of post-Heideggerian theorist of language and death, Jacques Derrida, and his own creative re-reading of Martin Heidegger and Emmanuel Levinas, the Catholic theologian and phenomenologist Jean-Luc Marion has attempted to reconstruct what he regards as a genuinely Husserlian phenomenology. In so doing he has mapped out a phenomenology of love and a phenomenology of that divine gift as ‘being given as givenness’; that is, a condition of life itself. In fact, as I will argue, this rests on the boundary between theology and thanatology (the philosophy of our encounter with that most radical stranger, death) and in his recent reflections upon ‘saturated phenomena’ Marion has explored the interplay between traditional theological topics such as hope and death and contemporary arguments on meaning, symbol and ritual. Christian hope resides in an act of remembrance and Marion argues for the eucharist – in its recollection of the life, death and resurrection of Jesus Christ – as the site of human hope; only this crucial eucharistic move upwards and outwards can overcome the burden of Western metaphysics. It is a literary move which takes us some way towards elevating the language which we use in talking about and recognising the other beyond that of the narrow model offered to us by some commentators of Levinas and one which encourages us to look again at poetry, hymn and Scripture. | ||
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