Search

Martin Koci is perhaps one of the most recent exponents of what has been called the "theological turn" of contemporary phenomenology. Koci presents a reading from a theology that resorts to phenomenology to try to give an account of a Christianity after Christendom. Although the reference to Kierkegaard is inescapable, Koci alludes, above all, to the implications of the experience of Christianity in a postmodern era. Or, more specifically: a post-Christian era. To carry out his task, the Czech theologian establishes a dialogue with one of his most relevant compatriots of the last century: Jan Patočka. In his most recent text, Christianity after Christendom: Heretical Perspectives in Philosophical Theology, Koci expands his dialogue with Patočka by bringing into the conversation a series of philosophers, all known for their heterodox or "heretical" positions in relation to Christianity. Among these are Jean-Luc Nancy, Gianni Vattimo, John D. Caputo, and Richard Kearney. Together with each of these authors, Koci takes on the challenge of asking "the obvious question, but which has largely been neglected: what comes after the end of Christianity?". [ABSTRACT FROM AUTHOR]

Negative Platonism is perhaps one of Jan Patočka's texts that has received the most attention in the academic world. Its importance is rarely doubted. However, today we are far from exhausting the implications of the Czech philosopher's interpretation of Plato. In particular, the conception of the Platonic Idea that derives from Patočka's reading does not seem to have been sufficiently confronted with what Plato himself said in his dialogues. According to the author, there seems to be a particular affinity between what Diotima says in her speech in the Symposium and Patočka's interpretation of Plato, which, until now, does not seem to have received enough attention in the academic literature on these two authors. In a similar way to what Patočka proposes with the experience of freedom as a door that opens to the consideration of the Idea, Diotima anchors the recognition of beauty in itself with the experience of beauty in the world. This "anchoring" would be given by the ascending path proposed in the scala amoris, in which eros, assumes an "integrative function" within the lover. Precisely, this integrative function carried out by eros seems to give reason to the link that Diotima establishes between that which is beauty in itself and the true virtue that the lover engenders by experiencing it. [ABSTRACT FROM AUTHOR]

Issue 46 of Logoi magazine focuses on phenomenology in the 21st century, exploring various perspectives and challenges. The importance of phenomenology in understanding consciousness and intersubjectivity is highlighted. Articles are presented that show the vitality and diversity of phenomenology today, addressing topics such as Levinasian responsibility, sexual difference and gender performativity, and the relationship between phenomenology and postmodern Christianity. [Extracted from the article]