Università del Salento: ESE - Salento University Publishing
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N. Carlig-G. Lescuyer-A. Motte-N. Sojic (edd.), Signes dans les textes. Continuites et ruptures des pratiques scribales en Égypte pharaonique, gréco-romaine et byzantine. Actes du colloque international de Liège (2-4 juin 2016), Liege 2020, pp. 383
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Resistenza della presenza = Resistance of Presence
No full textPresence is not just offering, it is also resistance. And to resistin the just struggle of difference, is not first and foremost to oppose, but quite simply to exist. In a close discussion with Emmanuel Lévinas, Maurice Blanchot and Jean-Paul Sartre, this text attempts to take thought to the limits of phenomenality. There is not only the 'present of presence' (as gift), but also the 'resistance of presence' (as simple being-there). To think it is not to presuppose "that there is meaning", according to an a priori of manifestation that is never justified. But at least it is to recognise "that there is meaning in the Il ya", in which we can also continue to speak. It is in this radicality that the essence of our existence is expressed, at the same time as we are cornered by ourselves and yet discover, deep within ourselves or in our own chaos, the strength to exist
L'esperienza di Dio secondo la fenomenologia di Edmund Husserl = The Experience of God According to the Phenomenology of Edmund Husserl
No full textStarting with the book E. Husserl, Prayer and the Divine. Ethical-religious Writings, edited by A. Ales Bello, this essay aims to highlight some decisive factors in Husserl's interpretation of God problem. After a brief reference to some of the fundamental implications connected to the topics (Augustine, the peculiarity of the phenomenological method, the tension between the God of philosophers and the God of faith, the investigation into the genesis of the religious attitude), Husserl's field of research is indicated as the experience of God, in response to the question: why do we think of seeking God? From this we derive that God is, at once, inside and outside of us, and that the origin of the experience we have of Him lies in a web of rational and irrational ingredients that constitutes the structure of transcendental subjectivity. Ultimately, that experience is a feeling or, rather, a presentiment that opens up an indeterminate horizon of meaning. It is accessed through religious consciousness and the faith that nourishes it, according to a perspective that Husserl defines as "atheological". This perspective oscillates, not without ambiguity, between philosophical or phenomenological faith and religious faith, jointed by the inherent necessity of God for the constitution of human subjectivities in the common surrounding world
