What happens in the intentional conscientiousness in such cases when a religious meaning is granted to a phenomenon that, for non- believers, shows no transcendence? For a non-religious consciousness, intuition and concept can arrive at a certain adequacy and can offer the phenomenon in itself, but without any religious connotation. In the same way, if the phenomenon is an event, surprising and saturating the concept, the religious content is not a necessity. The art lover who admires an Orthodox icon might see a saturated phenomenon without any religious saturation, only with an artistic one.
The difference between the non-religious consciousness and the religious one is given by the absence or the presence of faith. Even Kierkegaard admitted, in his Philosophical fragments, that man assigns divine ideality to the empirical world. However, this is the exception, because the rule is that a miracle is conditioned. The other does not necessarily have such a quality, but faithful consciousness takes it from its faith. Transfiguring the phenomenological reality, the religious man does not impoverish it; on the contrary, he enriches it, giving it spiritual determinations that the reality itself seems, at first sight, not to have.
Through this work of faith, all the phenomena can become religious, because God can work through everyone. This mental activity is not a falsification of the phenomena, because it neither contradicts, nor cancels them; instead, it is a spiritual enrichment, probably even the revelation of the spiritual meaning that those phenomena already have, but keep them opaque. Faith alone is not able to make miracles; it makes only transfigurations of the phenomena, building a world within one can imagine a happy life.
In this case, there is something more powerful, more revelated, more surprisingly, which is not only our religious opinion, but also a real revelation. A redoubtable objection arises here: our acts, do they not obstruct the possibility of God appearing from himself? The answer to that objection could be: even though we bring our faith from ourselves, such an act of the consciousness is not sufficient for the non-intuitive appearance of God.
God could not appear, and we remain only some kind of rationalist believers. The teachings of faith, which are received by way of revelation The Holy Scripture and the Holy Tradition , are inefficient for an authentic mystical experience.
When Christ the Truth comes to us and we receive Him, such an experience overwhelms any previous concept, human effort or intellectual faith. It is obvious that those appearances belong to the mystical theology rather than to Husserlian phenomenology. They advance into the field of theology and belong to philosophy only by language.
However, if the analyzed phenomena are the texts of the Bible or the liturgical experience, the phenomenological method could be appropriate and could show the faith manifested from themselves. There is no faith of the phenomenologist, but, for example, the faith proclaimed by the biblical texts becomes phenomena in order to be analyzed. As a result, faith appears even for phenomenological thought while it describes phenomena of the Christian revelation. When the phenomenologist is also a believer, he understands better what he describes in the field of theology, but he keeps the distinction between the two domains.
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Disputed Questions on the Humanity of Man], trans. Firstly, through some absolute and non-phenomenological discourses and by ignoring phenomenological reduction. It is in the realm of theology where the conditions of possibility are doubled by the divine grace, in order to receive Christ the Truth in amazement. By grace, he receives the spiritual gaze and can see and understand, as far as he can, the unseen and the unknowing of God.
An objection might reply that, at that level, there is only spirituality and not phenomenology, that the believer posits faith and the phenomenological reduction is annihilated. However, the phenomenon of faith points beyond itself, towards the God who has always gifted it and has manifested Himself through the work of the Holy Spirit. The divine in Husserl and other explorations.
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Du kanske gillar. Super Attractor Gabrielle Bernstein Inbunden. Inbunden Engelska, In other words, I wanted to reach god without God. There is a theological project here that is in shadow.
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A work of thinking-towards the divine. The infinite pole of the divine in Husserl and his notion of the event seem to coincide. A path that sets out to be the preparation for a future metaphysics. This is precisely the reason why in my writings I kept silent about the problems of philosophy of religion. This is the speculative edge of phenomenology. Among the manuscripts from Husserl writes,.
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There is a line break in the manuscript and Husserl then adds the text at the center of our inquiry here,. Humanity writ large in their living bodies, social bodies, and environing worlds. The life-structure is the means through which the unimaginable comes. The philosophy of the event in Husserl is, like everything since the transcendental turn, a philosophy of the body.
Or perhaps, incarnation without Incarnation. The life-structure is an autopoietic engine generating intersubjective sense and validity.
This is why explanatory procedures that become reified the functional shortcuts of the nature attitude must be at the very least suspended if truth is to be rigorously contended for and the natural attitude transformed as a result. This is the reason we need the rigor of phenomenological method: because our account giving is always already underway through auto-generated sense and validity.
The life-structure is the only sense constituting apparatus we have yet discovered in the cosmos and we have found it, in its most supple and profligate iteration, in ourselves. Which is not to say, of course, that the life-structure is human. The human life-structure is an instance of it. We are the builders of the world not simply its bearers. We wield that which wields us. There is no escaping this family tie. We live and we die the people of the life-structure. This new science, phenomenology, is radical because it is looking to achieve an objectivity that it cannot hold.
For phenomenology, truth has no final form save the living trajectory of those bearing it. This is a phenomenology that is alive. That does not hold back from being speculative, but that is not glib in doing such work.