By Felix Ó Murchadha
How does Christian philosophy handle phenomena on this planet? 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 principles approximately being, and the way philosophers of "the theological turn" have addressed questions of production, incarnation, resurrection, time, love, and religion. He explores the potential of a phenomenology of Christian lifestyles and argues opposed to any easy 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)
The process is to find a theme and work it. That might be another good place to stop. Psychoanalysts and 50 historians might find something more to say in general terms about how themes are found and worked. But the philosopher cannot: he can only insist that a theme must be found, and worked too. And the poet can only tread his own regress: somewhere at the end of his technique and at the bottom of his bag of tricks there must be an absolute starting point. But so it is with all skills, even the most rudimentary.
This unfortunate move is clearly connected with Popper's very narrow vein of rationality, identified by him throughout his works with adherence to the canons of deductive formal logic. Of course the way invention occurs in science must be a topic for psychological study alone, and can conform to no schema, and have no canons of rationality, if rationality is confined to the principles of deductive logic. But one must take great care to distinguish the bogus claim to rationality of the inductivist, who purports to pass beyond experience in the dimension of generality, and the genuine claim of the realist, who sees the imagination of scientists generating conceptions of things, properties and processes that pass beyond any actual experience, not because they make some claim to universality, but rather provide an inkling of the way the world is here and now in those regions like the very small and the very distant, to which we have neither sensory nor instrumental access.
At the same time, it becomes plain that certain structures and textures of life in such places become visible, stand out from other phenomena, only if that life is examined by someone with that icon of the institution in mind. I can sum up this theory of science in the phrase "icon and anecdote," bound into a single discourse by the explanatory power of the icon, its power to make our experience of the world intelligible, since above all our scientific icons are depictions of the productive processes which bring the patterns of phenomena into being.