Why Revisit the Phenomenology of Religion?

Ryba, Thomas

doi:10.33356/temenos.4866

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“…Although Derrida learned radical questioning and deconstruction from Heidegger, he found each to be insufficiently rigorous (Derrida 1981, p. 9; Moran 2000, p. 461). His philosophy ‘proceeds on the basis of a critique of the spatialization and temporalization of presence’ (Ryba 2004, p. 167). All presence is undercut by an inherent difference (a French neologism meaning: ‘to differ’+‘to defer’), because every now‐moment or spatial‐point is presented to consciousness through an intentional content, but if presented through an intentional content, it must be mediate and not present.…”

Section: Recent Critiques Of Phenomenologymentioning

confidence: 99%

Phenomenology of Religion

Ryba

2009

Religion Compass

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Contemporary phenomenology of religion is afflicted by three vicissitudes: (a) neglect or criticism due to the hegemony of postmodern theories and methods in the study of religions, (b) a multiplicity of phenomenological methods in the study of religions, and (c) the perceived disconnection between philosophical and religious studies approaches to phenomenology. In this article, I intend to show that none of these afflictions are either necessary or fatal to phenomenology of religion. This is accomplished in three steps. After surveying the salient features of philosophical and religious studies approaches to the phenomenology of religion, I propose a general definition of 'phenomenology of religion' which demonstrates a unity in the midst of a diversity of approaches. I then argue that phenomenology, thus conceived, can answer the postmodern critiques and can once again become a viable approach to description of religions as well as a first methodological step toward theories of religion. Thomas Ryba

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Section: Recent Critiques Of Phenomenologymentioning

confidence: 99%