Jan Patocka and the Heritage of Phenomenology: Centenary Papers
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Pickup not available. This book offers selected papers by scholars from around the world, from a conference commemorating the groundbreaking work of the philosopher and human rights crusader Jan Patocka, on the occasion of his th year and the 30th anniversary of his death.
About This Item We aim to show you accurate product information. Manufacturers, suppliers and others provide what you see here, and we have not verified it. See our disclaimer. The volume presents selected papers from the conference in English language.
Eddo Evink – Research Output — the Open University of the Netherlands Research Portal
Specifications Series Title Contributions to Phenomenology. Customer Reviews. Write a review. See any care plans, options and policies that may be associated with this product. Email address.
Please enter a valid email address. Walmart Services. Date: Oct. From: Philosophy in Review Vol. Publisher: University of Victoria. Document Type: Book review. Length: 1, words. Dordrecht: Springer Sign In to view the full article. Gale Academic Onefile , Accessed 24 Sept. The Christian care for the soul, in its coming after Christendom, manifests itself as a school of thinking. Perhaps even more strongly, it is revealed to us as the vocation to think.
The important question is: thinking what? I propose the following answer: Christianity after the end of Christendom is thinking finitude, 33 33 Concerning the idea of finitude, I draw inspiration from Emmanuel Falque, The Metamorphosis of Finitude: An Essay on Birth and Resurrection. The task of Christianity after its end is to contemplate the world from the perspective of the human per se.
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First and foremost, the world no longer appears as an obstacle, and human experience is by no means a drop or contamination in the metaphysical structure of religion. On the contrary, the world and human experience are conditions for the possibility of discovering the meaning and understanding of Being. This is the task of Christianity after Christendom, this is the call to think which cannot be terminated but rather reinvigorated again and again.
This means that Christianity cannot avoid but rather incorporates the experience of finitude, which is universally shared by every human being. Rather, the point in the making radicalizes the Easter mystery of Christianity. In other words, for Christians, the way leading towards the understanding Being does not suggest an escape to the suprasensible, metaphysical, and transcendental world which would be a rightful criticism by Nietzsche.
Paradoxically, the result of this is not despair. On the contrary, there is hope which consists in facing finitude while exploring the way of life and striving for its meaning.
The crucifixion shows that there are no easy solutions, no exit from human finitude. The story of Jesus of Nazareth manifests the pressing character and tough engagement with the nihil. Christianity does not deviate from the hardness of being. It goes to the crux of it.
Nevertheless, precisely in this openness to such experiences, Christianity bears witness to the transformation of finitude. Once again, this is not a plea for all to make a sudden escape to the shelter of eschatological faith. The dynamic introduced by Christianity is the following: God gives himself ultimately and irreversibly and, in turn, the human being experiences its own singularity and irreplaceability and, at the same time, faces the call of responsibility of becoming a person.
This totally transforms the default experience of human finitude. Love is not given as a thing or an emotion. It transcends the ethical and moral meaning as well. As the theological vocabulary of transubstantiation indicates, the issue under consideration is ontological. Love is the manifestation and realization of what is earlier mentioned as the ontological difference. In other words, love is giving oneself away, but this giving does not appear as giving something for something else , but as the appearing of Being itself.
Now the meaning of Christianity after Christendom qua caring for the soul is clearer. From the perspective of human finitude, human life has been already decided. It will end at some point. This is an irreversible experience. Paradoxically, this theological insight turns back on the philosophical reflection. Christianity after Christendom challenges philosophy as the other of reason, albeit never ceasing to be a rational insight exploring the human experience per se. How should one imagine this? One possibility is to refer to a particular biblical example. As, for instance, the disciples on the way to Emmaus did not have an answer beforehand but one was disclosed to them only after , so the spiritual life proclaimed by Christianity after Christendom awaits its transformation on its way towards finitude.
There is no a priori transformation to be accepted, but openness to the possibility of a transformation to come. In one sentence, what I suggest calling Christianity after Christendom is a mode of being, particularly a human mode of being in the openness of love. The mutual crossing of the theological and the philosophical in the concept of Christianity after Christendom is, in my opinion, best captured in the call of thinking, that is, the task or vocation of thinking. The next question is: Thinking what? The philosophical answer is: Thinking finitude and its transformation.
The theological answer is: Thinking transcendence as transformation. In other words, the task of thinking is not about searching for the completion of the unthought, a complete knowledge. The task to which every human being is called, and thus the task communicated by Christianity in its universal claim, is thinking Being. A process in which there is no ultimate, absolute end to reach, but where the goal would be reached in every moment?
Jan Patočka’s Socratic Message for the 21st Century
But how to translate this phenomenological possibility into an existential actuality? However, the choice of certain methodological manners could just be another perspective on the common field of the same matter without pronouncing a final judgement. Silence thus can be taken not as an opposition but an openness, that is, as an open field into which someone who gives preference to theological manners in approaching the matter is invited and perhaps even called to enter.
The possibility coming from the field of theology is not condemned. In other words, this Christian insight is interpreted in the Heretical Essays as a conversion from the Platonic merely philosophical conception to a deeper, for the moment, unsurpassed and highest conception of the soul, that is, an understanding of Being; this Christian contribution cannot be drawn from a sociological reality of the newly emergent religion of Christianity.
The core of the argument lies in the theological fundament, or, to be precise, in the actual plausibility and existential relevance of this theological claim concerning the impossible possibility. I prefer an alternative. In this sense, Christianity is neither a religion among other religions nor a philosophical program. The after of Christianity is a certain mode of being, that is, the programmatic sense for a movement of transcendence.
Rather, it is a scandalous heretical claim. One could even read this as a complete resignation on dealing with Christianity as a revealed religion and the question of belief and confession. Yet, as the speedy condemnation of ways and opinions differing from the mainstream does not prove itself in history, because it has often caused more violence and evil than good, we should ponder on this particular heresy and think of it. Christianity brings into this a radical conversion because it offers a transformation in experiencing finitude.
At the same time, Christianity does respect finitude; it incorporates it and takes it very seriously. The events of the incarnation, the crucifixion and the resurrection show this clearly. The responsible life of caring for the soul is therefore not a human fight for meaning despite finitude, but rather because of an understanding of finitude as a transforming experience. It is Christianity that introduces this transformation of experience. What is heretical about this? A response might read: Perhaps nothing. This question could rightly be raised. Christianity after Christendom is the reconsideration of this task of thinking, namely thinking about the universally accessible experience of finitude, and thus being as such.
This all builds on the essence of Christianity after Christendom, however, that is, its structural programmatic vision of a striving for meaning and the overcoming of the nihil of finitude.