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The Essential Writings
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451Introduction / Kevin Hart1. Th e notion of “saturated experience” had been proposed by Gabriel Marcel in his Th e Mystery of Being (London: Harvill Press, 1950), 1:55. Marion’s notion is considerably more sophisticated than Marcel’s, as should become clear later in this introduction.2. See Jean- Luc Marion, Sur la théologie blanche de Descartes. Analogie, creation des vérités éter-nelles et fondement (Paris: Presses Universitaires de France, 1981), Th e Idol and Distance: Five Stud-ies, trans. Th omas A. Carlson (New York: Fordham University Press, 2001) and God Without Being: Hors- Texte, trans. Th omas A. Carlson, foreword David Tracy (Chicago: University of Chicago Press, 1991), chaps. 1– 2.3. See Elizabeth S. Haldane and G. R. T. Ross, trans., “Th e Principles of Philosophy,” I. vii in Th e Philosophical Works of Descartes (Cambridge: Cambridge University Press, 1972), 1:221.4. See Edmund Husserl, Th e Basic Problems of Phenomenology: From the Lectures, Winter Semester, 1910–1911, trans. Ingo Farin and James G. Hart (Dordrecht: Springer, 2006), 41. Martin Heidegger quotes Husserl’s observation in a seminar on the second Meditation: “If Descartes had remained at the second Meditation, he would have come to phenomenology,” Introduction to Phenomenological Research, trans. Daniel O. Dahlstrom (Bloomington: Indiana University Press, 2005), 206. For Marion’s motivation as a historian of phenomenology, also see my comments in the introduction to the second part of this collection.5. Heidegger, Th e Basic Problems of Phenomenology, trans. Albert Hofstadter (Bloomington: Indiana University Press, 1982), 328.6. See Max Scheler, “Phenomenology and the Th eory of Cognition,” Selected Philosophical Essays, trans. David Lachterman (Evanston, Ill.: Northwestern University Press, 1973), 137. Husserl proposed his understanding of phenomenology as a strict method in his “Philosophy as Rigor-ous Science,” Phenomenology and the Crisis of Philosophy, trans. and intro. Quentin Lauer (New York: Harper & Row, 1965).7. Consider, for example, the following as an instance of the subjective idealism that the Mu-nich Circle thought that they detected: “Reality is not in itself something absolute which be-comes tied secondarily to something else; rather, in the absolute sense, it is nothing at all; it has Notes
© 2022 Fordham University Press, New York, USA

451Introduction / Kevin Hart1. Th e notion of “saturated experience” had been proposed by Gabriel Marcel in his Th e Mystery of Being (London: Harvill Press, 1950), 1:55. Marion’s notion is considerably more sophisticated than Marcel’s, as should become clear later in this introduction.2. See Jean- Luc Marion, Sur la théologie blanche de Descartes. Analogie, creation des vérités éter-nelles et fondement (Paris: Presses Universitaires de France, 1981), Th e Idol and Distance: Five Stud-ies, trans. Th omas A. Carlson (New York: Fordham University Press, 2001) and God Without Being: Hors- Texte, trans. Th omas A. Carlson, foreword David Tracy (Chicago: University of Chicago Press, 1991), chaps. 1– 2.3. See Elizabeth S. Haldane and G. R. T. Ross, trans., “Th e Principles of Philosophy,” I. vii in Th e Philosophical Works of Descartes (Cambridge: Cambridge University Press, 1972), 1:221.4. See Edmund Husserl, Th e Basic Problems of Phenomenology: From the Lectures, Winter Semester, 1910–1911, trans. Ingo Farin and James G. Hart (Dordrecht: Springer, 2006), 41. Martin Heidegger quotes Husserl’s observation in a seminar on the second Meditation: “If Descartes had remained at the second Meditation, he would have come to phenomenology,” Introduction to Phenomenological Research, trans. Daniel O. Dahlstrom (Bloomington: Indiana University Press, 2005), 206. For Marion’s motivation as a historian of phenomenology, also see my comments in the introduction to the second part of this collection.5. Heidegger, Th e Basic Problems of Phenomenology, trans. Albert Hofstadter (Bloomington: Indiana University Press, 1982), 328.6. See Max Scheler, “Phenomenology and the Th eory of Cognition,” Selected Philosophical Essays, trans. David Lachterman (Evanston, Ill.: Northwestern University Press, 1973), 137. Husserl proposed his understanding of phenomenology as a strict method in his “Philosophy as Rigor-ous Science,” Phenomenology and the Crisis of Philosophy, trans. and intro. Quentin Lauer (New York: Harper & Row, 1965).7. Consider, for example, the following as an instance of the subjective idealism that the Mu-nich Circle thought that they detected: “Reality is not in itself something absolute which be-comes tied secondarily to something else; rather, in the absolute sense, it is nothing at all; it has Notes
© 2022 Fordham University Press, New York, USA

Chapters in this book

  1. Frontmatter i
  2. Contents ix
  3. Acknowledgments xi
  4. Introduction 1
  5. I. METAPHYSICS AND ITS IDOLS
  6. The Marches of Metaphysics 39
  7. Double Idolatry 57
  8. II. SATURATION, GIFT, AND ICON
  9. The Breakthrough and the Broadening 75
  10. Sketch of the Saturated Phenomenon 108
  11. The Banality of Saturation 135
  12. The Reason of the Gift 156
  13. The Icon or the Endless Hermeneutic 181
  14. III. READING DESCARTES
  15. The Ambivalence of Cartesian Metaphysics 197
  16. The Eternal Truths 213
  17. The Question of the Divine Names 225
  18. Does the Ego Alter the Other? Th e Solitude of the Cogito and the Absence of Alter Ego 234
  19. The Originary Otherness of the Ego: A Rereading of Descartes’s Second Meditation 250
  20. IV. REVELATION AND APOPHASIS
  21. The Prototype and the Image 271
  22. Thomas Aquinas and Onto- theo- logy 288
  23. The Possible and Revelation 312
  24. What Cannot Be Said: Apophasis and the Discourse of Love 325
  25. The Impossible for Man— God 339
  26. V. ON LOVE AND SACRIFICE
  27. The Intentionality of Love 359
  28. Concerning the Lover, and His Advance 381
  29. The Creation of the Self 411
  30. Sketch of a Phenomenological Concept of Sacrifice 436
  31. Notes 451
  32. Name Index 539
  33. General Index 541
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https://doi.org/10.1515/9780823292905-024

Chapters in this book

  1. Frontmatter i
  2. Contents ix
  3. Acknowledgments xi
  4. Introduction 1
  5. I. METAPHYSICS AND ITS IDOLS
  6. The Marches of Metaphysics 39
  7. Double Idolatry 57
  8. II. SATURATION, GIFT, AND ICON
  9. The Breakthrough and the Broadening 75
  10. Sketch of the Saturated Phenomenon 108
  11. The Banality of Saturation 135
  12. The Reason of the Gift 156
  13. The Icon or the Endless Hermeneutic 181
  14. III. READING DESCARTES
  15. The Ambivalence of Cartesian Metaphysics 197
  16. The Eternal Truths 213
  17. The Question of the Divine Names 225
  18. Does the Ego Alter the Other? Th e Solitude of the Cogito and the Absence of Alter Ego 234
  19. The Originary Otherness of the Ego: A Rereading of Descartes’s Second Meditation 250
  20. IV. REVELATION AND APOPHASIS
  21. The Prototype and the Image 271
  22. Thomas Aquinas and Onto- theo- logy 288
  23. The Possible and Revelation 312
  24. What Cannot Be Said: Apophasis and the Discourse of Love 325
  25. The Impossible for Man— God 339
  26. V. ON LOVE AND SACRIFICE
  27. The Intentionality of Love 359
  28. Concerning the Lover, and His Advance 381
  29. The Creation of the Self 411
  30. Sketch of a Phenomenological Concept of Sacrifice 436
  31. Notes 451
  32. Name Index 539
  33. General Index 541
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