By Felix Ó Murchadha
How does Christian philosophy deal with phenomena on this planet? Felix Ó Murchadha believes that seeing, listening to, or in a different way sensing the area via religion calls for transcendence or considering via glory and evening (being and meaning). through demanding a lot of Western metaphysics, Ó Murchadha exhibits how phenomenology opens new principles 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 resources for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)
So is the present work. What can be more final, more definitive as the vision of the All than the exfoliation of the historical progress of the Logos itself from its genesis and through its logistics, yielding the story of the Logos? - the Logos from which unfold all of rationality's matters, beings, events, processes, generative schemas, and origins. Here we follow all the strings that lead to coming to be and passing away. After having laid down a philosophical groundwork in phenomenology/ philosophy of life in the first three books of my treatise, Logos and Life.
Would it need to be legitimated in an apodictic fashion? How could we find a legitimation that is an instance prior to the logos itself? Does not its 'truth' reside in its very intuition? Encompassing the entire reality could it be challenged or its evidences denied, put into question, doubted, on the basis of any fragmentary evidence? INTRODUCTION xxxv The ultimate vision of the real in the strategies of the logos culminates in its manifestation. Yet some discussion of these preliminary issues will be given.
The insights obtained through the creative evidence gathering are always concurrently checked by other insights and find final "proof' of their validity in their technical application, that is, they are confirmed by the responsi veness of the processes of nature itself. The enumerated approaches of classical phenomenology seem in this interpretation to postpone the presentation of validating evidence further and further while relying merely upon the surface cognitive evidences of the semantic and cognitive/constitutive meanings by which experiences are grasped.
A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion) by Felix Ó Murchadha