How to cross the rubicon without falling in: Michel Henry, Søren Kierkegaard, and new phenomenology
Throughout his published work, Michel Henry expresses a deep appreciation for the writings of Kierkegaard, using them as an inspirational foundation for much of his own thought. However, Henry claims to be far more Kierkegaardian than he really is. Henry's peers have identified several philosop...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Taylor & Francis
[2019]
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| In: |
International journal of philosophy and theology
Year: 2019, Volume: 80, Issue: 4/5, Pages: 465-481 |
| Standardized Subjects / Keyword chains: | B
Henry, Michel 1922-2002
/ Kierkegaard, Søren 1813-1855
/ God
/ Human being
/ Creation
|
| RelBib Classification: | KAH Church history 1648-1913; modern history KDD Protestant Church NBC Doctrine of God NBD Doctrine of Creation NBE Anthropology TK Recent history VA Philosophy |
| Further subjects: | B
Phenomenology
B new phenomenology B Kierkegaard B infinite qualitative difference B Michel Henry B theological turn B philosophy of religious experience B theological self B doctrine of creation |
| Online Access: |
Volltext (Resolving-System) |
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| 520 | |a Throughout his published work, Michel Henry expresses a deep appreciation for the writings of Kierkegaard, using them as an inspirational foundation for much of his own thought. However, Henry claims to be far more Kierkegaardian than he really is. Henry's peers have identified several philosophical and theological deficiencies in Henry's thought. These places of weakness also happen to be his most obvious points of departure from Kierkegaard. A Kierkegaardian confrontation with Henry demands a retrieval of the Infinite Qualitative Difference (IQD) between God and man as key to exploring the structure of the self. Kierkegaard's texts correct Henry's assumption that the ontological difference established in the act of creation would separate the self from God. They suggest instead that the IQD provides the necessary conditions for the truly theological self to emerge. | ||
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