Christina M. Gschwandtner's research while affiliated with Fordham University and other places
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Publications (25)
Both Hedwig Conrad-Martius and Edith Stein try to hold together with integrity their commitments to phenomenological rigor and to Christian faith, whether in an ontology of nature or in a phenomenological reading of Thomism. Beyond the explicit consideration of religious topics in their work, their more strictly phenomenological accounts might actu...
A significant issue vexing environmental ethicists and ecological philosophers is that many environmental problems, such as pollution and climate change, seem to transcend traditional ethical categories of individual agency and autonomy. Some thinkers have proposed extending agency to the non-human or even the material, but such attempts often make...
This contribution highlights the importance of the work of Hedwig Conrad-Martius, a student of Husserl and early phenomenological thinker, in the context of a review of James Hart’s 1972 dissertation on her work, now published under the title Hedwig Conrad-Martius’ Ontological Phenomenology. It provides some context for Conrad-Martius’ thought, giv...
This contribution investigates late antique ascetic writings for a phenomenological analysis of the heart. The ancient Christian desert ascetics made it their goal to become intensely familiar with the movements of their hearts so as to gain control over their thoughts and passions and to purify the heart from anything distracting them from their p...
Religion and spirituality are contested terms in the fields of Religious Studies, Theology, Sociology or Anthropology of Religion, and other areas, and the notion of faith has often been abandoned altogether. The present article attempts to make a distinctly philosophical contribution to this debate by employing phenomenological parameters, as they...
What is the nature (or “Wesen”) of the liturgical phenomenon? It has become immensely popular to describe liturgical or ritual practice as a kind of “holy play,” whether as metaphor, as productive analogy for pragmatic or theological purposes, or even as making an ontological claim about what liturgy “is” in its essence. The present article seeks t...
This contribution explores the question to what extent religious narratives can move the adherents of religious communities to violence or teach wisdom and compassion, drawing on Ricoeur’s work on narrative, ethics, and biblical interpretation. It lays out Ricoeur’s account of narrative identity, urging him to connect his account of phronesis more...
The book provides a phenomenological investigation of Orthodox Christian liturgical practice for three audiences: liturgical theologians, phenomenologists of religion, and Orthodox Christians. It draws on (primarily French) phenomenology as the methodology for an exploration of the various facets of liturgical experience in the eastern Christian tr...
This paper highlights several problems in the contemporary phenomenological analysis of religious experience in Continental philosophy of religion, especially in its French iteration, as manifested in such thinkers as Jean-Luc Marion, Michel Henry, Jean-Yves Lacoste, Jean-Louis Chrétien, Emmanuel Falque, and others. After laying out the main issues...
Phenomenology of religion can refer to three distinct groups of phenomenological projects reflecting on religion. The term is used in the field of religious studies to designate the search for patterns of religious experiences or practices across traditions and to the methodology that shows religion to be a unique human experience deserving its own...
This article is part II of a consideration of phenomenology of religion focusing in this part on the conversation in contemporary French phenomenology. It begins with a brief comment about Heidegger's phenomenology of religious life and then engages most heavily those thinkers who discuss the phenomenon of religion in the Francophone context: Jean...
This chapter considers conceptions of the self in three early phenomenological thinkers: Hedwig Conrad-Martius, Edith Stein, and Gerda Walther. Although colleagues or students of Husserl and influenced by his phenomenology, they developed their own phenomenology of the human person in explicit opposition to Husserl’s more “idealist” turn. They rema...
What does Eastern Orthodox liturgy do? Is it a mimetic remembrance of Christ’s acts or about a transformation of the believers who come to worship? This paper explores the larger philosophical worldview within which patristic liturgy emerged in order to negotiate this tension between mimetic and transformative aspects of liturgical practice. It sug...
In this contribution I apply Ricoeur’s hermeneutics to the topic of place, arguing that place is always interpreted and that there is a hermeneutic tension between “metaphorical” and “physical” space. I draw on some of Ricoeur’s writings on architecture, but also push his thought on narrative and other hermeneutic considerations further to think ab...
This paper employs Ricoeur’s hermeneutic approach to examine how fundamentalist religious communities shape personal and social identity. His biblical hermeneutics is used to analyze how narrative texts of various genres open a ‘fundamentalist’ world, while also challenging his monolithic emphasis on written texts (and his exclusive focus on the bi...
abstract:
Aesthetics is a central topic in the works of Jean-Luc Marion and Michel Henry. While Henry focuses on abstract art (especially Kandinsky), Marion’s writings range over the history of art, including analyses of Courbet, Rothko, and Klee. This article examines their strikingly similar aesthetic theories and shows how they are grounded in a...
Jean-Luc Marion (born 1946) is one of France's leading Descartes scholars and phenomenologists. He teaches at the Sorbonne and the University of Chicago and is a member of the Académie française. While his early work focuses primarily on Descartes, he has also written extensively in theology and phenomenology (see Phenomenology, Moral). Ethics is n...
In this paper I consider Ricœur’s negotiation of the boundary or relationship between philosophy and religion in light of the larger debate in contemporary French philosophy. I suggest that contrasting his way of dealing with the intersection of the two discourses to that of two other French thinkers (Jean-Luc Marion and Michel Henry) illuminates h...
This paper takes its departure from Michel Henry’s criticism of a technological view that “extends its reign to the whole planet, sowing desolation and ruin everywhere” (I am the Truth, 271). It argues that although Henry’s critique of technology is helpful and important, it does not go far enough, inasmuch as it excludes all non-human beings from...
This book provides an introduction to the emerging field of continental philosophy of religion by treating the thought of its most important representatives, including its appropriations by several thinkers in the United States. Part I provides context by examining religious aspects of the thought of Martin Heidegger, Emmanuel Levinas, and Jacques...
It is Marion’s position that phenomenology can play a significant role in providing an understanding of religious experience.
Though he rejects metaphysics, and states that the “death of God” must be taken seriously as a dismantling of an idolatrous
expression of divinity, his depiction of the notion of a “saturated phenomenon” seeks to reintroduce...
Citations
... Dan Stiver said that "Freud represents the demise of a philosophy of consciousness or immediacy, as opposed to what Ricoeur calls a 'philosophy of reflection'" (Stiver, 2001: 143). Philosophy of reflection or also called "the hermeneutic of unconscious desires" includes targeting a set of religion-backed beliefs with its role as a "supplement of belief" (Ricoeur, 1970: 232-234;Ricoeur, 1986: 230-231;Gschwandtner, 2021: 16) that often have "primitive" and childish expressions that actually practicing forms of injustice. This is the role of religion as a social illusion, anti-social, and hiding violent libido. ...
... The sense of national identity and pride contained in these messages is clear. This finding is in accordance with what was identified in other religious rituals, "opening a world in which these events are configured in new ways for the current participants, so that they can enter them, imagine themselves within them, and bring them into their lives" (Gschwandtner 2021.) ...
... Eliade's religious studies focus on the manifestation of the Sacred and examine and examine religious structures to understand the essence of religion, so Mircea Eliade indirectly conceptualizes a phenomenology. religion (Gschwandtner, 2019). For him, every religious phenomenon can be seen as a historical action, he said that: ...
... The question regarding the phenomenology of religion "remains a contested one" (Gschwandtner 2019d, p. 6), as Christina Gschwandtner states at the end of an article in which she highlights the existence of three types of phenomenology of religion: the first one, used in religious studies, looks for common patterns of religious experience across different religions; the second one belongs to phenomenological philosophy from the Husserlian tradition that also dealt with religion; and the third one is manifested in the "theological turn of French phenomenology" and its anglophone reverberations (see Gschwandtner 2019cGschwandtner , 2019d. How is a phenomenology of religion possible, though? ...
... Christina M. Gschwandtner, analyzing the function of the Eastern liturgy, distinguishes two basic concepts, already present in the teachings of the Church Fathers: liturgy as mimesis "helping us remember and celebrate Christ's salvific action", and liturgy as metamorphosis-"meant to unite and transform the whole cosmos; an eschatological anticipation of what will be" (Gschwandtner 2017). Jerzy Nowosielski definitely leaned towards the latter vision: "For us, experiencing this mystery of the Eucharist is not only a memory, but also an anticipation of the future feast in the Kingdom of God" (Nowosielski 2013, p. 105). ...
... Inspired by design theorist and French philosopher Paul Ricoeur's view of architecture as a spatial practice that 'does not invoke what no longer is there but what has become through what is no longer present' [31,32], the aim of the present study is twofold: firstly, to study the presence of underlying generator images in architecture for older people during the period of 1899-2012, and secondly, to use a transdisciplinary approach so that architectural competitions may be linked to the socio-political discussion about aging. With this double objective, the intention is to retrace the generating images that were activated during the evolution of housing for frail older people in the modern Danish welfare state. ...
... He also accounts for how Heidegger leaves the question open for the possibility ofGod (1998:187-192). 35 One of the best introductory overviews is arguably the work byGschwandtner (2013), who gives an informative description of the major thinkers in the movement. ...
... The arts have also played an important role in phenomenological research (Cohenmiller, 2018;Gschwandtner, 2014). Although working with the arts in phenomenology has not been framed as ABR, phenomenological researchers engage with the arts in data collection and analysis and when communicating their insights (e.g., Finlay, 2009;Van Manen, 2014. ...
... As is well known, saturated phenomena are those that saturate intuition with the given and fully occupy the experience of consciousness; they present excessive amounts of intuition and intentionality cannot adequately constitute them. They are excessive, extraordinary, blinding, and invisible by excess of light (Gschwandter 2011). In a typically aesthetic way, the visible is given in them as the presence of the invisible, and in an apophatic style, the conceptually developed is understood as a glimpse of the incomprehensible. ...
