Papers by James Faulconer
Dialogue: a Journal of Mormon Thought
European Journal of Psychotherapy, Counseling and Health, Sep 23, 2005
In contrast to philosophy prior to Nietzsche, the phenomenological tradition has taken the event ... more In contrast to philosophy prior to Nietzsche, the phenomenological tradition has taken the event rather than substance as the fulcrum for philosophical understanding. Following Heidegger, this has meant focusing on temporality. Emmanuel Levinas argues that temporality is constituted in relation with another person, i.e., in ethics. Levinas’ understanding allows us to see knowledge differently, as objective knowledge, on the one hand, and as welcome of the other person, on the other. The latter makes the former possible; indeed, it requires it. Jean-Luc Marion helps us understand temporality by discussing it as affectivity. Taken together, Levinas and Marion show that we cannot avoid giving objective accounts in the sciences and that those accounts must continually be recast. However, because human beings are not only temporal but temporalizing, the objective accounts in psychology must, in principle, be different than the those of other sciences. They must be hermeneutic.
Journal of Book of Mormon studies, 2013
Mormon studies review, 2015
Religious Educator: Perspectives on the Restored Gospel, 2009
you hold the Richard L. Evans Chair of Religious Understanding with Fred Woods. Can you tell me a... more you hold the Richard L. Evans Chair of Religious Understanding with Fred Woods. Can you tell me a little about the chair and what you are looking forward to during your assignment? Faulconer: There is a certain sense in which the title of the chair tells you what you are supposed to do with it: foster understanding with people of other religions. Right now, I suppose, I have two foci. One of them is trying to talk to the people in the Orthodox traditions and in the Christian Near East. Those are people who, in fact, disappear from the understanding of Christianity of most people in the United States. If you ask, "What is a Christian?" they respond by talking about the Protestants, the Catholics-and perhaps the Orthodox, but probably not. When it comes to Syrian Christians or Egyptian Christians, most people have no idea that there is any such thing. So I would like to engage some of those people; and with the Center for Law and Religion, the Wheatley Institution, and the Kennedy Center, we are sponsoring a major conference next year that will bring in Orthodox and Near East Christians. We are going to bring in about twenty scholars and clergy from these traditions and have them talk about their relationships with each other, with the state, and their beliefs. That is one focus. My other focus comes from the letter that Elder Ballard wrote in which he encourages members of the Church to use the Internet to participate in the wider discussion that it makes possible. It seems to me that one of the things I can do-I hope I can Dr. Nathan Smith's paper, A Practical Essay on Typhous Fever (1824), is considered to be an important early work dealing with typhoid fever. Smith saved Joseph's leg with his very advanced techniques in the treatment of bone infections after young Joseph had contracted typhoid fever.
Mormon studies review, 2008
Faulconer, though not a postmodernist himself, argues that postmodernism is misunderstood and sho... more Faulconer, though not a postmodernist himself, argues that postmodernism is misunderstood and should be evaluated more thoroughly. Accordingly, he compares postmodernism with modernism in an effort to provide a more complete view of the two schools of thought.
Theology Today, Aug 31, 2016
Mormon studies review, 2007
The New Testament repeatedly refers to the Apocalypse, insinuating that the end of the world is f... more The New Testament repeatedly refers to the Apocalypse, insinuating that the end of the world is forthcoming. However, Faulconer suggests that the Apocalypse must begin with a restoration of gospel truths, and such a restoration can occur on an individual level. When Christ taught about an Apocalypse, he may have been referring to the conversion that each person experiences as he or she accepts these truths.
Journal of Mormon history, Jul 1, 2014
Mormon studies review, 2009
Studia Phaenomenologica, 2009
For Husserl excess is a part of any phenomenon. For Heidegger the horizon of the phenomenon is al... more For Husserl excess is a part of any phenomenon. For Heidegger the horizon of the phenomenon is also excessive. Levinas and Marion ask us to think about what exceeds the horizon. I focus on Marion’s fifth kind of saturated (transcendent) phenomenon, revelation. How are we to understand it? Marion says he argues only for the possibility of revelation, but only Jesus could be the revelation for which he argues. The excess of the divine cannot remain merely a metaphysical beyond. It must reveal itself in the world as a possible phenomenon, as Flesh, for there is no excess without flesh, and no flesh without being. Excess is either enfleshed or thingly excess. For the Christian this being-together of flesh and word in God means the same being-together in us: Christian life is fully incarnate life, life as enspirited flesh rather than as dead body. Thus the being-together of flesh and word is “in the accusative”. Christian life is, prior to action, a life of submission. That, however, explicitly puts Christian belief and practice at odds with any unrecuperated, merely metaphysical metaphysics which undercuts not only the Christian dogma of Christ’s incarnation and incarnate resurrection, but also the Christian message that the divine life is found only in the life that bends its knee and seeks to bring about justice: dikaiosunae.
Journal of Book of Mormon studies, 2013
Mormon studies review, 2001
Studies in Religion/Sciences Religieuses, Sep 1, 2003
gardez le monde: il se divise en 3 continents : 1’Europe, 1’Afrique, car on ne peut les s6parer. ... more gardez le monde: il se divise en 3 continents : 1’Europe, 1’Afrique, car on ne peut les s6parer. C’est, autour de la M6diterran6e, le berceau de notre civilisation. D’ailleurs, 1’Europe a besoin de 1’Afrique et 1’Afrique de 1’Europe. Puis I’Am6rique, du Nord et du Sud. Elles sont filles de 1’Europe. Elles suivront toujours: I’Am6rique du Nord, protestante et anglo-saxonne, sauf le Canada fran~ais. L’Am6rique du Sud, catholique et latine. Enfin 1’Asie: cette immensite g6ographique et historique, religieuse aussi. Mais le danger le plus grand et le plus imm6diat peut venir de la transversale musulmane, qui va de Tanger aux Indes. Si cette tranversale passait sous ob6dience communiste russe ou, ce qui serait pire, chinoise, nous sommes foutus [ ... ] . Et croyez-moi, monsieur I’aum6nier, il n’y aura plus de Poitiers possible ». (Roussel 2002 : 83-84)
Journal of Theoretical and Philosophical Psychology, Nov 1, 2013
ABSTRACT Embodied familiarization is offered as an overarching conception of learning informed by... more ABSTRACT Embodied familiarization is offered as an overarching conception of learning informed by work in the hermeneutic philosophical tradition, especially the writings of Heidegger, Merleau-Ponty, Taylor, and Dreyfus. From this perspective, learning is conceptualized as meaningful engagement that involves a shift in embodied familiarity—that is, a shift in one’s sense of “dwelling” and capability. This view of learning differs from others in that it is based on an agentic account of human practical involvement (viz., participational agency) and makes no effort to explain learning-related phenomena through mental representation or other reified constructs. As an alternative to traditional learning theories in psychology, embodied familiarization treats concernful, practical involvement as its primary ontological commitment. This conceptual alternative is described through a discussion of four lived phenomena (antecedent familiarity, encounters with unfamiliarity, exploration, and tacitization) and three modes of familiarity (basic, working, and skilled). (PsycINFO Database Record (c) 2013 APA, all rights reserved)
Research in Phenomenology, 1998
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Papers by James Faulconer
CRISTIAN CIOCAN, Introduction
JEAN-LUC MARION, The Recognition of Gift
JEAN-YVES LACOSTE, La chose et le sacré
JAD HATEM, Être la vérité
ROLF KÜHN, „Wahrheit“ als Ur-Intelligibilität des Lebens
MICHAEL PURCELL, Sacramental Signification and Ecclesial Exteriority: Derrida and Marion on Sign
JAVIER BASSAS VILA, Écriture phénoménologique et théologique : Fonctions du «comme», «comme si» et «en tant que» chez Jean-Luc Marion
SYLVAIN CAMILLERI, La métaphorisation du lexique augustinien comme herméneutique phénoménologique: le jeune Heidegger et Jean-Louis Chrétien
CRISTIAN CIOCAN, Heidegger, l’attente de la parousie et l’être pour la mort
TOMOKAZU BABA, Du mode d’existence païenne selon Levinas
JAMES E. FAULCONER, Theological and philosophical transcendence: Bodily excess; the word made flesh
LEO STAN, Kierkegaard on Temporality and God Incarnate
BEÁTA TÓTH, Gift as God — God as Gift? Notes Towards Rethinking the Gift of Theology
KRISTIEN JUSTAERT, Subjects in Love: Julia Kristeva on the “Consciousness of the Flesh”