By Felix Ó Murchadha
How does Christian philosophy deal with phenomena on the earth? Felix Ó Murchadha believes that seeing, listening to, or another way sensing the area via religion calls for transcendence or considering via glory and evening (being and meaning). by means of not easy a lot of Western metaphysics, Ó Murchadha exhibits how phenomenology opens new rules approximately being, and the way philosophers of "the theological turn" have addressed questions of construction, incarnation, resurrection, time, love, and religion. He explores the potential for a phenomenology of Christian lifestyles and argues opposed to any basic separation of philosophy and theology or cause and religion.
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Additional info for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)
This synthetic unity includes, then, the acts of the transcendental onlooker as well as those executed in the natural attitude. The unity of the one act would be correlate of the unity of the ego, as subject of all its acts. The sense (of the word “act”) here involved differs, then, from the sense which we have defined. The latter, notwithstanding its discrepancy with this one passage, seems to be implicit in Husserl’s general use of the word, and hence has been used as the basis of our exposition.
In the case of a picture, in the proper sense, the depicted object is not given originarily in the picture, but would be so given in a direct perception of the depicted object itself. ” 18 1 The Transcendental Phenomenological Reduction… explication of the essence of validity, inside my world-picture, which is all that I—qua human—have. When I, as psychologist, examine the evidence of my belief that there are other persons with minds, my belief that they are conscious of objects, I see that it is founded in the evidence that certain bodies which I experience are fields of expression of minds, expression of the wills and emotions of minds.
There are, however, two separate acts when an object has been dropped from impressional consciousness and later an object is intended as identical with the object of the earlier impressional consciousness. It is furthermore customary—and this qualifies the above given definition of the act—to speak of two different acts when there is a radical difference in the manner in which an object is intended—even though it be intended continuously as identical. Thus, if I continuously anticipate an event and then, in the next instant, perceive it, we customarily speak of two different acts: one, an act of anticipating; the other an act of perceiving—distinct acts despite the phenomenal identity of their object and the continuity of intending it.