This article introduces a re-reading of Jean-Luc Marion’s book D’ailleurs, la Révélation and demonstrates the fruitfulness of his phenomenological and theological reading when it resonates with the quranic self-referential discourse.

The meaning and legitimacy of the idea of God in Kantian writings, especially those dating from the so-called critical period, raise questions at first sight as to the very necessity of maintaining this idea in a system of thought which claims to be free from dogmatic metaphysics, within which the idea of God seems irremediably to belong. This article justifies the philosophical importance of the idea of God in Kantian moral thought by showing that this idea is necessary to be (...) able to think of the paradoxical dimension which characterizes the human being as a being capable of morality, a dimension which consists of a tension between the autonomy of moral reason and the moral finitude of the human being. (shrink)

This paper attempts a reconstruction of Meister Eckhart’s understanding of the act of faith as it relates to other acts of the intellect such as that of scientific knowledge. Eckhart’s thought on the matter seems both to make use of traditional scholastic conceptuality shared by authors at the University of Paris at the end of the xiiith century, and to part ways with it on crucial aspects of its interpretation of belief. This paper thus aims to understand the way Eckhart (...) positions himself in contemporary debates, while highlighting both the similarities and the differences between his thought and that of Thomas Aquinas. (shrink)

La vision d’Eckhart de la relation entre raison et foi est connue pour contourner la ligne prudente entre les deux façons de connaître Dieu établie par Thomas d’Aquin. Cela est vrai, mais il faut l’expliciter. Premièrement, Eckhart a insisté sur le fait qu’il y avait une différence dans la certitude de l’enseignement de la révélation et de la connaissance humaine. Deuxièmement, le théologien pourrait utiliser des formes de savoir accessibles à la raison, ainsi que des formes dépendantes de la lumière (...) divine qui élèvent l’esprit vers des vérités ordinairement au-delà (cognitio per speculum et in lumine). Troisièmement, la connaissance des vérités divines se situe dans l’intellectus/vernünfticheit, une dimension de l’âme qui dépasse la simple raison. (shrink)

Master Eckhart’s original approach was to combine intellectual happiness with the blissful life. Rather than insisting on a “deferred vision”, Eckhart argues in favour of an “immediate life”. The nuance between vision and life is decisive. While maintaining that faith is not vision, Eckhart shows that life is the place where union with God can be experienced, under certain conditions. His “theology of beatitude” leads to a re-evaluation of the relationship between faith and reason. Departing from the “general epistemology of (...) knowledge” dominant at the turn of the thirteenth and fourteenth centuries, Eckhart incorporates the Dionysian dictum that “All affirmations about God are said to be incompact, but negations are true”. It is through participation in the cause that the affirmation finds its meaning. The passage from the probable to the truth takes place in the “pâtir” (pathein) that cannot be “taught” (mathein) as such : divina patiendo, non discendo ab extra. (shrink)

In this article, we will see how Master Eckhart was able to open the perspectives of language by speaking from eternity and directing his discourse towards it. In this way, in our opinion, he was able to restore to the human Word all its divine brilliance, and to make man an “adverb to the Word”, disposing the soul to receive fully the Love of God, his uncreated grace as a gift of his Spirit. The Master was thus a mystical poet, (...) as much as a philosopher and a theologian : he restored to language all its nuances, all its subtlety because he let the Spirit of God exceed the logos. This excess is not only an overflow of meaning, but also and above all an indwelling of the Word in the soul, the test of a spiritual pathos. To speak of what one cannot speak of is thus to attempt one’s approach by feeling, pathos, that is, by what we call, in this article, the language of the heart where the third theological virtue becomes first, through the common and singular experience, the interior trial of God’s love. (shrink)