The article interprets Tischner's religious thinking as the so-called phenomenological turn in theology (which constitutes a moment of the theological turn in phenomenology). I make an attempt to critically analyze the conditions for the possibility of religious thinking - I analyze a priori of subjectivity, of the second/other and of the world, and then I point to "places" where Tischner's research instead of sticking to phenomena, with how of their givenness, inserts them into the metaphysical field.
This article examines Jean-Louis Chrétien’s conception of prayer within the framework of what has been called “the theological turn of French phenomenology”—Dominique Janicaud’s critical expression against phenomenologies that explicitly or implicitly question what is the foundation of phenomenology: the present. While Chrétien seeks to carry out a phenomenology of prayer, of the religious man, without entering beliefs of a positive religion, Janicaud claims that it is not possible, because behind such an intention there is always God who merely does not want to be called by His name.
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