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By John Panteleimon Manoussakis

Who or what comes after God? within the wake of God, because the final fifty years of philosophy has proven, God comes again back, differently: Heidegger's final God, Levinas's God of Infinity, Derrida's and Caputo's tout autre, Marion's God with no Being, Kearney's God who can be. Sharing the typical complicated of the otherness of the opposite, the essays during this quantity signify thought of responses to the new paintings of Richard Kearney.John Panteleimon Manoussakis holds a Ph.D. in philosophy from Boston collage. he's the writer of Theos Philosophoumenos (in Greek, Athens 2004) and co-editor of Heidegger and the Greeks (with Drew Hyland). He has additionally translated Heidegger's Aufenthalte.

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The Introversion of Topos Another principle of the fourth reduction—perhaps the most obscure, but necessary—is the chiastic union of the phenomenality of the phenomenon with the phenomenon itself. This is a rather bold move that dares to bring together and think as one what in the terminology of classical philosophy we would have called the form (Gestalt) and the content (Gehalt). The fourth reduction makes room for a certain kind of phenomena that refer to nothing else but themselves, or rather to the fact that they appear—such are the phenomena of phenomenality.

Are you totally exhaustible by your body? Then what is a gesture? The tone of your voice? Posture? The same questions can be asked concerning a painting. What makes this painting a Van Gogh and not a Rembrandt? What is the style? It is in the painting without, however, being the painting. It is the unapparent, the aphanes that somehow appears (without making itself as such visible). How does style ‘‘appear,’’ since it is not visible? For what is visible in a painting—the colors, the shapes, the strokes of the brush—is precisely not the style.

We read in his Quantum Theory: The properties of matter are incompletely defined and opposing potentialities that can be fully realized only in interactions with other elements. . 4 Florensky presents a similar insight, only articulated in a philosophical language. In his attempt to ground Truth on a certainty more foundational even than that of the law of identity, he comes across the groundless ground of antinomy (very much like the coincidentia oppositorum of his predecessor Nicholas of Cusa).

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