Emmanuel Falque explores the intersection of philosophy and theology through a unique philosophy of the body, positioning it within the context of twentieth-century French phenomenology and philosophy of religion. As a leading figure in contemporary French thought, he critically examines the implications of these ideas, providing readers with a fresh perspective on the relationship between the corporeal and the spiritual.
Exploring the philosophical premise that existence is contingent upon birth, this book delves into the theological implications of resurrection. It argues that understanding birth can provide a meaningful framework for interpreting resurrection in contemporary Christian thought. By connecting these concepts, the author seeks to bridge the gap between ancient dogma and modern experience, emphasizing the necessity of a relatable understanding of resurrection for today's believers.
Focusing on key themes such as finitude, the body, and the necessity of dialogue between philosophers and theologians, Emmanuel Falque addresses various objections to his work. He provides insights that are beneficial for both newcomers and those already acquainted with his ideas. By exploring these concepts, he encourages readers to reflect on their intellectual journey, helping them understand their past and future paths in thought.
The abyss, force, chaos, eros, animality and even bestiality, are fundamental aspects of human beings that neither philosophy not theology can safely ignore. We need to question today "in a way that responds to the needs of our time" (Vatican II) the meaning of "this is my body." To say "this is my body," whether in the context of the intimate erotic dialogue of a wedded couple, or the gift of God in the eucharist, does not simply send us back to subjective experience of "the flesh." It is a cultural problem as well as one of religious belief. "How can this man give us his flesh to eat?" (John 6:52). "Hoc est corpus meum" has shaped all our culture as well as our modernity.
Falque presents a theological critique of French phenomenology, engaging Levinas, Ricoeur, Merleau-Ponty, Bonaventure, Scotus, Aquinas... He advances a Catholic hermeneutic of the body and the voice, a phenomenology of believing, and a metaphysical movement from human finitude and contingency to conversion and transformation via the overlay of the God-man.
The special role of psychoanalysis in the development of phenomenology The confrontation between philosophy and psychoanalysis has had its heyday. After the major debates between Paul Ricoeur, Maurice Merleau-Ponty, Jacques Derrida, Gilles Deleuze, and Michel Henry, this dialogue now seems to have broken down. It has therefore proven necessary and gainful to revisit these debates to explore their re-usability and the degree to which they can provide new insights from a contemporary point of view. It can be said that contemporary philosophy suffers from an ‘excess of meaning’, and this is exactly where psychoanalysis comes in and may raise key questions. This is precisely what a philosophical reading of Freud demonstrates. To say ‘Nothing to It’ indicates that the ‘It’—or Freudian Id—is not visible as it never shows itself as a ‘phenomenon’. Such a reading of Freud exemplifies how psychoanalysis has a special role to play in phenomenology's development. Translators: Robert Vallier (DePaul University), William L. Connelly (The Catholic University of Paris)
"La confrontation entre philosophie et psychanalyse a connu de beaux jours. Mais après les grands débats avec P. Ricoeur, M. Merleau-Ponty, J. Derrida, G. Deleuze ou M. Henry, ce dialogue semble aujourd'hui rompu. Il fallait- donc de nouveau franchir le Rubicon. Peut-être la philosophie contemporaine souffre-t-elle d'un "excès de sens", qu'il s'agisse de signification ou d'interprétation, et que la psychanalyse a sur ce point matière à interroger ? Dire Ça na rien à voir n'indique pas qu'entre philosophie et psychanalyse il n'y ait pas de rapports, bien au contraire. "Ça n'a rien à voir" veut plutôt signifier que le "Ça" ne se voit pas - parce que précisément il ne se donne jamais à voir comme "phénomène". Oser Lire Freud en philosophe, c'est ainsi conduire la pensée vers des rives insoupçonnées, en une lecture de la psychanalyse ici renouvelée."--Page 4 of cover
Von Irenäus von Lyon bis Johannes Duns Scotus
Emmanuel Falque gilt als einer der herausragenden zeitgenössischen Vertreter der so genannten „theologischen Wende der französischen Phänomenologie“ (Dominique Janicaud). Während die früheren Repräsentanten dieser Richtung in erster Linie von Edmund Husserl oder Martin Heidegger geprägt wurden, zählt sich Falque gemeinsam mit Natalie Depraz und Claude Romano zur jüngeren Phänomenologengeneration, die sich eher auf Maurice Merleau-Ponty beruft. Seit seiner Dissertation zu Bonaventura bei Jean-Luc Marion unternimmt er den Versuch einer phänomenologischen Relecture der patristischen und mittelalterlichen Philosophie, die ihn schließlich auch zur Frage nach einer phänomenologischen Aktualisierung des christlichen Glaubens im Rahmen einer „Philosophie der religiösen Erfahrung“ geführt hat. Im Gegensatz zu vielen Arbeiten, die lediglich die patristischen und mittelalterlichen Wurzeln der Phänomenologie beleuchten, bemüht sich das vorliegende Werk um eine phänomenologische Praxis der mittelalterlichen Philosophie. Der phänomenologische Dialog mit der christlichen Tradition von Irenäus von Lyon bis Johannes Duns Scotus eröffnet dabei neue Perspektiven auf die großen Themen der zeitgenössischen Philosophie: Gottesfrage, Leiblichkeit und Alterität.