124 found
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  1. Jean-Luc Marion (2009). The Recognition of the Gift. Studia Phaenomenologica 9:17-28.
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  2. Jean-Luc Marion (2002). Being Given: Toward a Phenomenology of Givenness. Stanford University Press.
    Along with Husserl's Ideas and Heidegger's Being and Time, Being Given is one of the classic works of phenomenology in the twentieth century. Through readings of Kant, Husserl, Heidegger, Derrida, and twentieth-century French phenomenology (e.g., Merleau-Ponty, Levinas, and Henry), it ventures a bold and decisive reappraisal of phenomenology and its possibilities. Its author's most original work to date, the book pushes phenomenology to its limits in an attempt to redefine and recover the phenomenological ideal, which the author argues has never (...)
     
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  3.  31
    Jean-Luc Marion (2008). The Visible and the Revealed. Fordham University Press.
    The possible and revelation -- The saturated phenomenon -- Metaphysics and phenomenology: a relief for theology -- "Christian philosophy": hermeneutic or heuristic? -- Sketch of a phenomenological concept of the gift -- What cannot be said: Apophasis and the discourse of love -- The banality of saturation -- Faith and reason.
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  4. Jean-Luc Marion (2008). Remarques sur les origines de la Gegebenheit dans la pensée de Heidegger. Heidegger Studies 24:167-179.
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  5.  45
    Jean-Luc Marion (2007). The Erotic Phenomenon. University of Chicago Press.
    While humanists have pondered the subject of love to the point of obsessiveness, philosophers have steadfastly ignored it. One might wonder whether the discipline of philosophy even recognizes love. The word philosophy means “love of wisdom,” but the absence of love from philosophical discourse is curiously glaring. So where did the love go? In The Erotic Phenomenon, Jean-Luc Marion asks this fundamental question of philosophy, while reviving inquiry into the concept of love itself. Marion begins his profound and (...)
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  6.  31
    Jean-Luc Marion (2002). In Excess: Studies of Saturated Phenomena. Fordham University Press.
    In the third book in the trilogy that includes Reduction and Givenness and Being Given. Marion renews his argument for a phenomenology of givenness, with penetrating analyses of the phenomena of event, idol, flesh, and icon. Turning explicitly to hermeneutical dimensions of the debate, Marion masterfully draws together issues emerging from his close reading of Descartes and Pascal, Husserl and Heidegger, Levinas and Henry. Concluding with a revised version of his response to Derrida, In the Name: How to (...)
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  7.  19
    Jean-Luc Marion (2001). The Idol and Distance: Five Studies. Fordham University Press.
    Marked sharply by its time and place (Paris in the 1970s), this early theological text by Jean-Luc Marion nevertheless maintains a strikingly deep resonance with his most recent, groundbreaking, and ever more widely discussed phenomenology. And while Marion will want to insist on a clear distinction between the theological and phenomenological projects, to read each in light of the other can prove illuminating for both the theological and the philosophical reader - and perhaps above all for the reader (...)
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  8.  5
    Jean-Luc Marion (1998). Reduction and Givenness: Investigations of Husserl, Heidegger, and Phenomenology. Northwestern University Press.
    Through careful analysis of phenomenological texts by Husserl and Heidegger, Marion argues for the necessity of a third phenomenological reduction that concerns what is fully implied but left largely unthought by the phenomenologies of both ...
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  9. Jean-Luc Marion (2002). D'autrui à l'individu. Au-delà de l'éthique. Studia Phaenomenologica 2 (1-2):11-30.
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  10.  15
    Jean-Luc Marion (2002). Prolegomena to Charity. Fordham University Press.
    In seven essays that draw from metaphysics, phenomenology, literature, Christological theology, and Biblical exegesis,Marion sketches several prolegomena to a future fuller thinking and saying of love’s paradoxical reasons, exploring evil, freedom, bedazzlement, and the loving gaze; crisis, absence, and knowing.
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  11.  31
    Jean-Luc Marion (1991/2012). God Without Being: Hors-Texte. University of Chicago Press.
    Jean-Luc Marion advances a controversial argument for a God free of all categories of Being. Taking a characteristically postmodern stance, Marion challenges a fundamental premise of both metaphysics and neo-Thomist theology: that God, before all else, must be. Rather, he locates a "God without Being" in the realm of agape, of Christian charity or love. This volume, the first translation into English of the work of this leading Catholic philosopher, offers a contemporary perspective on the nature of God. (...)
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  12. Jean-Luc Marion (1987). L'ego et le Dasein Heidegger et la “ destruction ” de Descartes dans "Sein und Zeit". Revue de Métaphysique et de Morale 92 (1):25-53.
    Descartes ne joue pas, dans la pensée de Heidegger, un rôle limité à l'interprétation de l'histoire de la philosophie. Lorsque Sein und Zeit entreprend de déterminer le mode d'être propre et irréductible du Dasein, Heidegger doit entrer en confrontation avec certes Husserl, mais surtout, par-delà la « conscience » husserlienne, avec Descartes lui-même. Car l'ennemi mortel du Dasein, cest l'ego du cogito. Dans quelle mesure cette rivalité n'induit-elle pas aussi une similitude? Die Rolle, die Descartes in dem Denken von Heidegger (...)
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  13.  8
    Jean-Luc Marion (forthcoming). Le Fondement de la Cogitatio Selon le de Intellectus Emendatione: Essai d'Une Lecture Des § § 104-105. Les Etudes Philosophiques.
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  14. Jean-Luc Marion (1992). Is the Ontological Argument Ontological? The Argument According to Anselm and its Metaphysical Interpretation According to Kant. Journal of the History of Philosophy 30 (2):201-218.
  15.  26
    Jean-Luc Marion (2011). The Reason of the Gift. University of Virginia Press.
    The phenomenological origins of the concept of givenness -- Remarks on the origins of Gegebenheit in Heidegger's thought -- Substitution and solicitude: how Levinas re-reads Heidegger -- Sketch of a phenomenological concept of sacrifice.
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  16. Jean-Luc Marion (2005). Le Visible Et le Révélé. Cerf.
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  17.  5
    Jean-Luc Marion (1996). The Saturated Phenomenon. Philosophy Today 40 (1):103-124.
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  18.  4
    Jean-luc Marion (1984). Sur La Théologie Blanche de Descartes. Journal of Philosophy 81 (3):156-162.
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  19.  29
    Jean-Luc Marion (1999). On Descartes' Metaphysical Prism: The Constitution and the Limits of Onto-Theo-Logy in Cartesian Thought. University of Chicago Press.
    Does Descartes belong to metaphysics? What do we mean when we say "metaphysics"? These questions form the point of departure for Jean-Luc Marion's groundbreaking study of Cartesian thought. Analyses of Descartes' notion of the ego and his idea of God show that if Descartes represents the fullest example of metaphysics, he no less transgresses its limits. Writing as philosopher and historian of philosophy, Marion uses Heidegger's concept of metaphysics to interpret the Cartesian corpus--an interpretation strangely omitted from Heidegger's (...)
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  20.  5
    Jean-Luc Marion (2009). Descartes hors sujet. Les Etudes Philosophiques 88 (1):51.
    La question du sujet se trouve, historiquement, toujours rapportée à Descartes : de Kant à Heidegger, par Nietzsche et Husserl, les critiques s’accordent sur cette paternité. Cette tradition ne peut se contester, mais elle ne doit pourtant pas, dans le détail, être admise sans réserves. En effet, Descartes n’a littéralement pas soutenu la thèse d’un ego sujet, ni substance, ni réfléchissant, etc. Ce qui ne signifie pas que ces thèses postérieures ne proviennent pas, en un sens à préciser, de son (...)
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  21.  16
    Jean-Luc Marion & Jeffrey L. Kosky (1999). The Other First Philosophy and the Question of Givenness. Critical Inquiry 25 (4):784-800.
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  22. Jean-Luc Marion (2009). On the Foundation of the Distinction Between Theology and Philosophy. Budhi: A Journal of Ideas and Culture 13 (1-3).
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  23.  43
    Jean-Luc Marion (2005). Phenomenon and Event. Graduate Faculty Philosophy Journal 26 (1):147-159.
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  24. Jean-Luc Marion (2004). The Crossing of the Visible. Stanford University Press.
    Painting, according to Jean-Luc Marion, is a central topic of concern for philosophy, particularly phenomenology. For the question of painting is, at its heart, a question of visibility—of appearance. As such, the painting is a privileged case of the phenomenon; the painting becomes an index for investigating the conditions of appearance—or what Marion describes as “phenomenality” in general. In The Crossing of the Visible, Marion takes up just such a project. The natural outgrowth of his earlier reflections (...)
     
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  25.  12
    Jean-Luc Marion (2002). Un moment français de la phénoménologie. Rue Descartes 1 (1):9-13.
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  26. Jean-luc Marion (1991). Questions Cartésiennes. Monograph Collection (Matt - Pseudo).
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  27.  41
    Jean-Luc Marion (1994). The End of the End of Metaphysics. Epoché: A Journal for the History of Philosophy 2 (2):1-22.
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  28. Jean-Luc Marion (2009). Du Fondement de la Distinction Entre Théologie Et Philosophie. Budhi: A Journal of Ideas and Culture 13 (1-3).
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  29. Jean-Luc Marion (1992). Cartesian Metaphysics and the Role of the Simple Natures. In John Cottingham (ed.), The Cambridge Companion to Descartes. Cambridge University Press 115--139.
     
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  30. Jean-luc Marion (1989). Réduction Et Donation Recherches Sur Husserl, Heidegger Et la Phénoménologie. Monograph Collection (Matt - Pseudo).
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  31. Nicolas Grimaldi & Jean-luc Marion (1989). Le discours et sa méthode. Revue Philosophique de la France Et de l'Etranger 179 (2):214-218.
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  32.  34
    Jean-Luc Marion (1998). A Note Concerning the Ontological Indifference. Graduate Faculty Philosophy Journal 20 (2/1):25-40.
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  33. René Descartes, Martin Schoock, Theo Verbeek & Jean-luc Marion (1991). La querelle d'Utrecht. Revue Philosophique de la France Et de l'Etranger 181 (1):94-95.
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  34.  16
    Jean-Luc Marion (2003). Le phénomène et l'événement. Quaestio 3 (1):449-461.
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  35.  20
    Jean-Luc Marion (forthcoming). GÉNÉROSITÉ ET PHÉNOMÉNOLOGIE: Remarques sur l'interprétation du cogito cartésien par Michel Henry. Les Etudes Philosophiques.
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  36. Jean-luc Marion (2001). De Surcroît Études Sur les Phénomènes Saturés. Monograph Collection (Matt - Pseudo).
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  37.  18
    Jean-Luc Marion (2013). La Donation, Dispense du Monde. Philosophie 118 (2):78.
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  38.  10
    Jean-luc Marion (2004). La Raison du Don. Bijdragen 65 (1):5-37.
    In this contribution the phenomenology of the gift is examined. In a first section we see how a pure gift seems to contradict itself, in that it is not gratuitous. We can observe this in its three dimensions of the giver, the receiver and the given gift: at each time the gift is turned into an exchange, hence economy economizes on the gift. In a second section this observation is elaborated: economy will always give ‘sufficient reason’ for a gift, turning (...)
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  39.  51
    Jean-Luc Marion (1988). “L'interloqué”. Topoi 7 (2):175-180.
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  40.  21
    Jean-Luc Marion (2012). Les limites de la phénoménalité. Journal of Philosophical Research 37 (Supplement):61-76.
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  41.  4
    Jean-Luc Marion (1999). Cartesian Questions: Method and Metaphysics. University of Chicago Press.
    "Besides the impact of their content, the clarity and reach of these essays force one to consider foundational questions concerning philosophy and its history."—Richard Watson, Journal of the History of Philosophy.
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  42. Jean-luc Marion (1981). Sur la Théologie Blanche de Descartes Analogie, Création des Vérités Éternelles Et Fondement. Monograph Collection (Matt - Pseudo).
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  43.  13
    Jean-Luc Marion (2012). Remarques sur l'origine philosophique de la donation. Les Etudes Philosophiques 100 (1):101.
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  44.  26
    Jean-Luc Marion (2005). From the Other to the Individual. Levinas Studies 1:99-117.
    Being is evil not because it is finite but because it is without limits (TO 51). This extraordinary declaration no doubt marks the rather hidden center of a work (dating from 1946–47) that is seminal, in any case essential, because it constitutes, in the same way as the brilliant 1951 article “Is Ontology Fundamental?” one of the irrevocable decisions that helped Levinas to become what he was: the greatest French philosopher since Bergson and also the first phenomenologist who seriously attempted (...)
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  45. Jean-Luc Marion (1998). Descartes and Onto-Theology. In Phillip Blond (ed.), Post-Secular Philosophy: Between Philosophy and Theology. Routledge 67.
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  46.  14
    Jean-Luc Marion & Carlos Enrique Restrepo (2011). GENEALOGY OF" GOD'S DEAD" A Contribution to the Theological Determination of the Conceptual Propouses of the" God's Dead" in Hegel, Feuerbach, Stirner and Nietzsche. Escritos 19 (42):161-190.
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  47.  4
    Jean-Luc Marion (1987). La conversion de la volonté selon « l'action ». Revue Philosophique de la France Et de l'Etranger 177 (1):33 - 46.
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  48.  4
    Thomas A. Carlson & Jean-Luc Marion (1994). Metaphysics and Phenomenology: A Relief for Theology. Critical Inquiry 20 (4):572.
    Examines the relationship between the question of God and the destiny of metaphysics. Concept of the end of metaphysics; Ambiguous relation between phenomenology and metaphysics; Return of special metaphysics in phenomenology; Phenomenological figure of God. Examines the relationship between the question of God and the destiny of metaphysics. Concept of the end of metaphysics; Ambiguous relation between phenomenology and metaphysics; Return of special metaphysics in phenomenology; Phenomenological figure of God.
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  49.  25
    Jean-Luc Marion (1979). Fragments sur l'idole et l'icône. Revue de Métaphysique et de Morale 84 (4):433 - 445.
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  50.  21
    Jean-Luc Marion & Arianne Conty (2002). The Unspoken. Proceedings of the American Catholic Philosophical Association 76:39-56.
    That which we call “negative theology” inspires within us both fascination and unease. We can either challenge all “negative theology” as a language game that is both impractical and contradictory, as many contemporaries do, or we can explore the question in light of the recent arguments of Derrida. The primary thesis in this paper is that we should reject “negative theology” as a descriptor and replace it, following the nomenclature of the Dionysian corpus, with “mystical theology.” In doing this, we (...)
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