Sprache: Englisch
Verlag: Stanford University Press, 2002
ISBN 10: 0804737800 ISBN 13: 9780804737807
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Paperback. Zustand: Good. No Jacket. Pages can have notes/highlighting. Spine may show signs of wear. ~ ThriftBooks: Read More, Spend Less.
Sprache: Englisch
Verlag: Stanford University Press, 2002
ISBN 10: 0804737800 ISBN 13: 9780804737807
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In den WarenkorbPAP. Zustand: New. New Book. Shipped from UK. Established seller since 2000.
Sprache: Englisch
Verlag: Stanford University Press, 2002
ISBN 10: 0804737800 ISBN 13: 9780804737807
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In den WarenkorbZustand: New. pp. 296.
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In den WarenkorbPaperback. Zustand: Brand New. 1st edition. 282 pages. 9.25x6.25x0.75 inches. In Stock.
Sprache: Englisch
Verlag: Stanford University Press, 2002
ISBN 10: 0804737800 ISBN 13: 9780804737807
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Zustand: New. A part of the "return to religion" now evident in European philosophy, this book represents the culmination of the career of a leading phenomenologist who investigates the multiple kinds of truth associated with Christianity. Translator(s): Emanuel, Susan. Series: Cultural Memory in the Present Series. Num Pages: 296 pages. BIC Classification: HRAB; HRCM. Category: (P) Professional & Vocational; (UP) Postgraduate, Research & Scholarly; (UU) Undergraduate. Dimension: 230 x 150 x 2. Weight in Grams: 400. . 2002. Paperback. . . . . Books ship from the US and Ireland.
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In den WarenkorbKartoniert / Broschiert. Zustand: New. A part of the return to religion now evident in European philosophy, this book represents the culmination of the career of a leading phenomenologist who investigates the multiple kinds of truth associated with Christianity.Über den Autor.
Sprache: Englisch
Verlag: Stanford University Press Okt 2002, 2002
ISBN 10: 0804737800 ISBN 13: 9780804737807
Anbieter: AHA-BUCH GmbH, Einbeck, Deutschland
Taschenbuch. Zustand: Neu. Neuware - A part of the 'return to religion' now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes's 'I think, I am' as 'I feel myself thinking, I am.' In this book, Henry does not ask whether Christianity is 'true' or 'false.' Rather, what is in question here is what Christianity considers as truth, what kind of truth it offers to people, what it endeavors to communicate to them, not as a theoretical and indifferent truth, but as the essential truth that by some mysterious affinity is suitable for them, to the point that it alone is capable of ensuring them salvation. In the process, Henry inevitably argues against the concept of truth that dominates modern thought and determines, in its multiple implications, the world in which we live. Henry argues that Christ undoes 'the truth of the world,' that He is an access to the infinity of self-love, to a radical subjectivity that admits no outside, to the immanence of affective life found beyond the despair fatally attached to all objectifying thought. The Kingdom of God accomplishes itself in the here and now through the love of Christ in what Henry calls 'the auto-affection of Life.' In this condition, he argues, all problems of lack, ambivalence, and false projection are resolved.