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By Tamsin Jones Farmer
Tamsin Jones believes that finding Jean-Luc Marion completely inside theological or phenomenological discourse undermines the coherence of his highbrow and philosophical company. via a comparative exam of Marion's interpretation and use of Dionysius the Areopagite and Gregory of Nyssa, Jones evaluates the interaction of the manifestation and hiddenness of phenomena. by means of putting Marion opposed to the backdrop of those Greek fathers, Jones sharpens the strain among Marion's rigorous process and its meant goal: a guard opposed to idolatry. immediately located on the crossroads of the talk over the flip to faith in French phenomenology and an inquiry into the retrieval of early Christian writings inside of this discourse, A family tree of Marion's Philosophy of faith opens up a brand new view of the phenomenology of non secular event.
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Additional info for A Genealogy of Marion's Philosophy of Religion: Apparent Darkness
Example text
In the Name: How to Avoid Speaking of It” A short but important essay, “In the Name: How to Avoid Speaking of It,” marks the second location of Marion’s extended and direct explication of Dionysius—this time in debate with Jacques Derrida instead of Heidegger (or Aquinas). It is also significant in what it reveals about Marion’s reliance upon Gregory in crucial moments of the argument. This essay was originally written and given in the context of a conference at Villanova in 1997. Following Marion’s paper a discussion, “On the Gift,” occurred between Marion and Derrida, moderated by Richard Kearney.
120 This differs from the standard French translation of Gregory by Daniélou, who speaks of a seeing that is “separated on all sides by an incomprehensibility as by a darkness [une ténèbre],”121 a translation that follows the Greek more closely (οἷον τινι γνόφæ τ¯ •καταληψία πανταχόθεν διειλημμέον). This means that in the English translation of Marion’s article the translator, Robyn Horner, relies on the Paulist Press translation of The Life of Moses,122 and in so doing, corrects Marion. Gregory does use the phrase “cloud [º νεφέλη] of incomprehensibility,” but not in this particular passage.
It is negative theology, not deconstruction, that should stand against such charges. Such a demand for secrecy, notes Derrida, is no secret in Dionysius’ theology: “Since the promise is also an order, the allegorical veil becomes a political shield, the solid barrier of a social division; or, if you prefer, a shibboleth. ”100 Derrida’s critique is not simply about “negative theology” in general but focuses on the theology of Dionysius. For this reason, Marion structures his response as a defense and explication of Dionysius.