Philosophies du christianisme aujourd'hui
Beginning with the intellectual history from which we come, then in retracing in it the major tensions of experience and sense, this paper first maintains that Christianity can and must be for us a decisive place for philosophical reflection. This conviction is confirmed through the overview of thre...
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| Format: | Electronic Article |
| Language: | French |
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Librairie Philosophique J. Vrin
2005
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Revue des sciences philosophiques et théologiques
Year: 2005, Volume: 89, Issue: 2, Pages: 217-260 |
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Volltext (JSTOR) Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Beginning with the intellectual history from which we come, then in retracing in it the major tensions of experience and sense, this paper first maintains that Christianity can and must be for us a decisive place for philosophical reflection. This conviction is confirmed through the overview of three important phenomenological lines of thought, those of M. Henry, J. L. Marion and P. Ricœur - who take up, each according to his own style, the question of biblical and evangelical « revelation ». One is thus finally led into a space at once common and heterogeneous: that of our world, clandestinely and variously crafted by the inscription into it of a « kenosis » of Christian origin that questions philosophical constructions no less than theological ones. | ||
| 520 | |a RésuméEn partant de l’histoire intellectuelle dont nous provenons, puis en retraçant en elle les tensions majeures de l’expérience et du sens, on soutient d’abord ici que le christianisme peut et doit être pour nous un lieu décisif de réflexion philosophique. Cette conviction se confirme à travers le parcours de trois pensées phénoménologiques d’importance - celles de M. Henry, de J. L. Marion et de P. Ricœur - qui abordent selon leur style propre la question du rapport à la « révélation » biblique et évangélique. On débouche ainsi finalement sur un espace à la fois commun et hétérogène : celui de notre monde, souterrainement et diversement travaillé par l’inscription en lui d’une « kénose » d’origine chrétienne qui n’interroge pas moins les constructions philosophiques que théologiques. | ||
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