Speech and Theology : Language and the Logic of Incarnation / / by James K.A. Smith

• Record Nr.: UNINA9910783966603321
• Autore: Smith James K.A.
• Pubbl/distr/stampa: Boca Raton, FL : , : Taylor and Francis, an imprint of Routledge, , [2005]; ©2002
• ISBN: 1-134-47393-1; 1-134-47394-X; 1-283-64222-0; 1-280-11235-2; 0-203-99527-9
• Edizione: [First edition.]
• Descrizione fisica: 1 online resource (201 p.)
• Collana: Radical orthodoxy series
• Disciplina: 230/.01
• Soggetti: Christianity - Philosophy; Incarnation; Language and languages - Religious aspects - Christianity
• Lingua di pubblicazione: Inglese
• Formato: Materiale a stampa
• Livello bibliografico: Monografia
• Note generali: Description based upon print version of record.
• Nota di bibliografia: Includes bibliographical references (p. 177-182) and index.
• Nota di contenuto: SPEECH AND THEOLOGY Language and the logic of incarnation; Copyright; Contents; Acknowledgements; Abbreviations; Part One Horizons; 1 Introduction: how to avoid not speaking; The violence of concepts and the possibility of theology; Method and the question of justice; Phenomenology's other: the French challenge to phenomenology; Towards a new phenomenology; 2 Phenomenology and transcendence: genealogy of a challenge; Transcendence in early phenomenology; Three phenomenological reductions: an heuristic; First reduction: the possibility of transcendent knowledge in Husserl; Second reduction: Heidegger's critique of HusserlThe violence of immanence: the French critique; A third reduction to unconditioned givenness; The same and the other: Levinas; The "Saturated Phenomenon": Marion's critique of Husserl; Incommensurability and transcendence: the violence of the concept; A formalization of the question; Phenomenology as respect: Derrida; Thinking the concept otherwise: towards an incarnational phenomenology; Part Two ; Retrieval; 3 Heidegger's "new" phenomenology; Towards a new phenomenology with the young Heidegger; Taking Husserl at his word: a phenomenology of the natural attitudeHorizons: Husserl's phenomenological worlds; Critique: Heidegger's factical world; Finding words for facticity: formal indication as a "grammar"; "Words are lacking": the demand for new "concepts"; A factical grammar: the logic of formal indications; Religious experience, the religious phenomenon, and a phenomenology of religion; The return of the concept: Destrukting Being and Time; 4 Praise and confession: how (not) to speak in Augustine; Lost for words?: the challenge of speaking for Augustine; Between predication and silence: how (not) to speak of GodWords and things: the incommensurability of signa and res; Use, enjoyment, and reference: Augustine's phenomenology of idolatry; How (not) to speak of God: the icon of praise; How (not) to tell a secret: interiority and the strategy of "confession"; Interior secrets: on not knowing who we are; Silence and secrets: interiority and the problem of communication; Confession: the strategy of the interior self; Part Three Trajectories; 5 Incarnational logic: on God's refusal to avoid speaking; The problem of theology; On (not) knowing the Wholly Other: a critique of revelation in Levinas and MarionThe appearance of the paradox: revelation in Kierkegaard; Analogy and respect: retrieving analogy in a French context; The specter of Platonism: reconsidering participation and incarnation; Index
• Sommario/riassunto: God is infinite, but language finite; thus speech would seem to condemn Him to finitude. In speaking of God, would the theologian violate divine transcendence by reducing God to immanence, or choose, rather, to remain silent? At stake in this argument is a core problem of the conditions of divine revelation. How, in terms of language and the limitations of human understanding, can transcendence ever be made known? Does its very appearance not undermine its transcendence, its condition of unknowability?Speech and Theology posits that the paradigm for the encounter between the material and the divine, or the immanent and transcendent, is found in the Incarnation: God's voluntary self-immersion in the human world as an expression of His love for His creation. By this key act of grace, hinged upon Christs condescension to human finitude, philosophy acquires the means not simply to speak of perfection, which is to speak theologically, but to bridge the gap between word and thing in general sense.