By Steven William Laycock, James G. Hart

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Here phenomenological description becomes otiose. For description at least presupposes the conceptual distinguishability of the unity to be described and the aspect designated by the descriptor. But not even the distinction of unity and aspect is to be found within the One. Findlay, on the other hand, while agreeing that "all religious and mysical experience moves in this interiorizing, unitive direction," does not share the Duméryan/Kernian vision of the absolute oneness of God. The Unity at the 'center' is not absolute.

Perspectival determinations are pieces, not moments, of the object's 'sense'. Perhaps the most sweeping challenge, not only to phenomenological theology in particular but to phenomenology generally, is, then, the deconstructive claim that there simply are no 'moments' of sense, an assertion equivalent to the doctrine of Nietzschean 'perspectivism' (an evident misnomer). " the reflective-eidetic strategies of phenomenological enquiry cannot, in Buchanan's view, seize upon the sense of any ultimately founding subjective concretum, and we are thus 'lost' in the bewildering plurality of perspectives, unable to extricate ourselves from this chaotic plurality in order to witness the 'cosmic' system of perspectives as such.

Setting aside Husserl's occasional discussions of reconstruction and postulation, one might claim that there simply is no philosophically significant subject matter beyond the range of an eidetically registrable essential connection with the phenomenal and no genuinely philosophical method that does not presuppose the reflective turn. Were this so, we should have succeeded in confining not only phenomenology, but all of philosophy, to category (1). Be that as it may, it is clear that a distinctively phenomenological theologyin contradistinction to either a 'positive' theology, with its assumption of textual or traditional authoritarianism, or a speculative-natural theology, with its procedures of deductive and inductive derivationseeks to discover its Subject Matter, the Divine (theos), in that web of intuitively articulable necessities in which phenomena are caught and seeks to do so by means of the reductive-eidetic-reconstructive techniques characteristic of phenomenology.

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