Even though the inventive impulse surges in insurrection opposed to daily fact, breaking via its confines, it makes pacts with that reality's crucial legislation and returns to it to modulate its feel. in reality, it really is via praxis that mind's eye and creative inventiveness transmute the important issues of lifestyles, giving them human degree. yet whilst art's idea imbues lifestyles with aesthetic feel, which lifts human event to the religious. inside of those views artwork launches messages of in particular human internal propulsions, strivings, beliefs, nostalgia, yearnings prosaic and poetic, profane and sacral, functional and perfect, whereas status on the fragile borderline of everydayness and innovative experience. Art's artistic perduring constructs are intentional marks of the classy importance attributed to the flux of human lifestyles and mirror the human quest for repose. They mediate verbal exchange and participation in spirit and maintain the relative continuity of tradition and background.

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7 4-82. 33 Husserl was inspired by Brentano's Psychology from an Empirical Standpoint, whereas Heidegger "learned to read philosophy" in Of the Several Senses of Being in Aristotle. See Heidegger, Questions IV, p . 323 . 34Jean-Fran�ois Courtine, Heidegger et la phfnomenologie (Paris: Vrin, 1 990) , pp . 38 1-405. C ONTOURS OF THE TURN 31 the contrary, it places us at the crux of the matter where every­ thing is decided: at the point of rupture between a positive phe­ nomenological project and the displacement of its "possibility" toward the originary [originaire] .

Modified: Lingis twice omits "moral. " 3 0 Ibid. , p . 293 ; trans. , p . 262. 31 Ibid. , p . 292; trans . , p . 26 1 : " The face signifies by itself; its signification precedes the Sinngebung. " 32 Levinas, Autrement qu 'hre, p . 282; trans. , p. 1 84. 34 These remarks must be completed at a more modestly method­ ological level-where we find our second short circuit. The exi­ gence of neutrality in phenomenological inquiry does not fizzle out, in Husserl, in an oratorical or rhetorical precaution, but ex­ presses a methodological rule of scientific spirit going well beyond simple scruples of conscience.

It is not at all a question here of taking anybody to task for the nonrespect of an orthodoxy. On the contrary, it is a fact that the history of thought is woven in ever new wefts, which enrich it in displacing it. " (We must acknowledge, in fact, that "strict observance" has led only to restatements or at best to perti­ nent elucidations of the Husserlian project). It is a question here of analyzing the methodological presuppositions permitting a phenomenologist (or by which a phenomenologist might believe 36 THE THEOLOGICAL TURN O F FRENCH PHENOMENOLOGY him- or herself permitted) to open phenomenological investiga­ tions onto absolute Transcendence while putting aside the Hus­ serlian concern for rigor and scientificity.

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