Reviews for The Repentant Job: A Ricoeurian ICON for Biblical Theology

The average rating for The Repentant Job: A Ricoeurian ICON for Biblical Theology based on 2 reviews is 3 stars.

Review # 1 was written on 2013-06-09 00:00:00 ROBERT RANDALL (Leonard Lawlor)Foreword-Verflechtung: The Triple Significance of Merleau's Ponty Course Notes on Husserl's "The Origin of Geometry" 1. An expository text that lays out MP and Derrida's respective understanding of Husserl's explication of how geometrical ideas derives its 'objective' connotation from spiritual acts of idealization being reactivated again and again, i.e. the genesis of the objective sense of geometry. 2. Both MP and Derrida read the invention of language as a necessary condition for the inauguration of the practical success of geometry, i.e. the institution of the objective sense of geometry 3. MP and Derrida diverges at the sense of nonpresence, the ghostly presence, that calls for reproductive explication that reinstalls its self-evidence. MP thematizes 'non-presence' as 'formless content', whereas Derrida thematizes 'non-presence' as 'contentless form'. 4. According to MP, somewhere in between the disinterested spectator and the hypnotized monster comes the paradox of the (double) horizon- "...when it engulfs me truly (interests), it does not engulfs me truly(monster). When it does not engulf me truly since I conceive it and me in it (I escape), then I autoposit myself in it. Antihumanistic humanism"(BN 22). 5. MP's logic of the concept of interweaving, that man, word, language are interwoven [verflochten], is provided by the paradox of the horizon.

Review # 2 was written on 2016-02-15 00:00:00 Scott Jaffe This collection of Merleau-Ponty's lecture notes on three late pieces of Husserl's ('The Origin of Geometry,' 'Foundational Investigations of the Phenomenological Origin of the Spatiality of Nature: The Originary Ark, the Earth, Does Not Move,' 'The World of the Living Present and the Consitution of the Surrounding Wolrd That is Outside the Flesh,' all collected in this volume) offers a fascinating look at the development of Merleau-Ponty's ontology, his conception of ideality, and intersubjectivity. Lawlor and Bergo's translation includes a number of clarificatory notes which help 'fill in' what is missing from the text (due to it being lecture notes) without intruding or imposing an interpretation on the text. Lawlor's introduction and Bergo's afterwards are both fascinating reads as well. Lawlor's introduction argues for the centrality of writing in Merleau-Ponty's (and the late Husserl's) conception of ideality and brings Merleau-Ponty into dialogue with Derrida. Bergo's afterword discusses Merleau-Ponty's conception of phenomenology along with his philosophy's relationship to Husserl and Heidegger and argues that Merleau-Ponty's ontology ends up being not merely a recasting of Husserlian and Heideggerian ideas but something quite novel.