Abstract

Ontology is still relevant for the reception of Christian revelation. Transcendental subjectivity, whose main role is to constitute, calls out for a deeper foundation. It is this deeper foundation that supplies an ontology of participation of all beings in Being and in God, as found in St Thomas and in some interpretations of his work (those of E. Gilson, A. Chapelle, A. Léonard). God's immanence in humanity and in creation, and human participation in Being and ultimately in God, enable us to conceive of a causal action upon the whole of humanity and upon the whole of creation, a causal action issuing from the death-resurrection of Christ. In the context of contemporary philosophy, marked too unilaterally by finitude and historicity, this ontology needs to be supplemented by an anthropological reflection on liberty—liberty donated to itself (C. Bruaire) rather than liberty uniquely devoted to an indefinite search of itself. This is the main point behind A. Chapelle's anthropology. Moreover, it is this sense of liberty that underlies at the same time a genuine pathway to ethics.

Highlights

  • Ontology is still relevant for the reception of Christian revelation

  • Transcendental subjectivity, whose main role is to constitute, calls out for a deeper foundation. It is this deeper foundation that supplies an ontology of participation of all beings in Being and in God, as found in St Thomas and in some interpretations of his work

  • God’s immanence in humanity and in creation, and human participation in Being and in God, enable us to conceive of a causal action upon the whole of humanity and upon the whole of creation, a causal action issuing from the death-resurrection of Christ

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Summary

PHILOSOPHIE ET REVELATION

Toute philosophie n’est pas compatible avec le donné de la révélation ou de la théologie. Il faudrait en ce cas que la subjectivité transcendantale et son agir soient précédés, ou fondés dans une subjectivité et un agir plus profonds. Il convient, selon Heidegger, de fonder la subjectivité transcendantale et son intentionnalité dans une phénoménologie ontologique ou dans une ontologie phénoménologique : la subjectivité constituante n’est pas le fondement dernier. Mais s’agit-il ici, comme chez les deux auteurs précédents, d’une fondation de la subjectivité transcendantale et de son intentionnalité ?. Mais il faudrait rappeler plus encore la philosophie de Michel Henry, où l’intentionnalité tournée vers l’objet est précédée – fondée – dans une auto-affection, dans une intimité du sujet à lui-même ; auto-affection qui repose elle-même sur une passivité plus foncière : l’homme se découvre fils dans l’Archi-fils

METAPHYSIQUE ET ONTOLOGIE
LA VALEUR DE L’ONTOLOGIE DE SAINT THOMAS
ONTOLOGIE ET ANTHROPOLOGIE
CONCLUSION
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