KCI등재
바르트의 계시해석에 나타나는 탈(脫)형이상학적 현존의 사유 = A Post-metaphysical Thinking of Presence in Barth`s Conception of Revelation
저자
발행기관
학술지명
권호사항
발행연도
2011
작성언어
Korean
주제어
KDC
231.04
등재정보
KCI등재
자료형태
학술저널
수록면
215-247(33쪽)
DOI식별코드
제공처
The reestablishment of a mutual relationship between being[s] and thought without total presence and mastery matters. In this paper, we propose to pay attention to the significance of emerging post-metaphysical thinking of presence to avoid the mastery of being[s] by a totalizing human metaphysical thought, that is, what Derrida calls "metaphysics of presence." From such a post-metaphysical perspective, we attempt to interpret Karl Barth`s conception concerning the mediation of revelation as a theological form of the post-metaphysical thinking of presence. To elucidate what Barth tries to reformulate the presence of God`s being in his conception as to the mediation of revelation against the backdrop of the modern metaphysical thought of presence, we shall look into the post-metaphysical thinking of presence by Jacques Derrida and Jean-Luc Marion as a convex mirror, bearing their divergence in mind. Our strategy for a Barth-Derrida/Marion parallel is twofold: on the one hand, we attempt to illuminate the post-metaphysical thrust of Barth`s critique of modern "religionism" based on the conception of the analogia entis in the light of Derrida`s and Marion`s critique of "metaphysics of presence." We would like to highlight Barth`s critique of the problem of the Cartesian "metaphysics of presence" foundational to modern "religionism." In other words, Barth is highly problematic with the inevitable eclipse of the otherness of God`s being by the direct or immediate economy of presence of self-consciousness. On the other hand, we try to elucidate Barth`s analogicallyoriented dialectical thinking concerning the mediation of revelation in the light of both Marion`s post-metaphysical thought concerning "the phenomenon" and "excessive givenness" and Derrida`s post-metaphysical thought about "the text" and "aporetic differance." Both Derrida and Marion would investigate the economy of presence free from some structural deterioration of the presence of beings to which Western "metaphysics of presence" has supposedly given rise and as its sequel the problem of the domestication of the otherness of beings. While Derrida suggests the post-metaphysical conception of presence in terms of the aporetic gift taking after textua "differance," Marion proposes the post-metaphysical economy of presence in terms of the excessive gift resembling phenomenal "givenness." However, their approaches are quite different. Derrida tries to make the direct or immediate self-presence of beings impossible by arguing for the represence of beings via the text as a medium. Marion proposes the mode of the presence of beings in terms of "the saturated phenomenon" as "pure givenness" through the excess of intuition over intention or concepts. However, in spite of their difference, both Derrida and Marion go hand in hand in laying out the economy of presence that honors the alterity of beings as the other without their assimilation into human thought through the immediate economy of presence. In the meantime, when Barth deploys the threefold form of the Word of God as the mediation of revelation in The Gottingen Dogmatics and Church Dogmatics, his primary concern is to secure the indirect economy of presence different from the immediate presence of the being of God via self-consciousness. Barth argues that God`s revelation is mediated through signs-giving in terms of the analogia fidei rather than the analogia entis. Barth`s point is that the r e-presence of God`s being in terms of the linguistic or semiotic mediation is a viable path to shield the otherness of God`s being, while eluding the total presence of the Cartesian metaphysical thought of presence based on self-consciousness. In this way, Barth`s thinking regarding the re-presence of God`s being seems to converge into Derrida`s post-metaphysical thinking as to the re-presence of reality in terms of the generalized text. In addition, what is noticeable in Barth`s thinking of the mediation of revelation is an evolving idea that "God gives himself" (the being of God) to the economy of presence. Barth`s theological conception of the divine gift is a postmetaphysical mode of presence entirely different from the modern metaphysics of subjectivity in that Barth`s conception of divine subjectivity is a giving subject in terms of the presence of the gift rather than a constructing subject in terms of self-presence. Barth`s emphasis on the primordiality of the presence of the gift of the being of God in the knowledge of God tends to be resonant with a certain fundamental feature of Marion`s phenomenological thinking of the excessive presence of the gift in terms of "pure givenness" or "the saturated phenomenon." For Marion, the phenomenon is fundamentally the presence of the gift rather than self-presence. Thus, Barth`s theological economy of divine presence seems to converge into Marion`s thinking of phenomenological presence in terms of their common emphasis on the primordiality of the gift of being[s].
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