philosophyВестник РГГУ Серия «Философия. Социология. Искусствоведение»RSUH/RGGU BULLETIN. Series Philosophy. Social Studies. Art Studies2073-64012073-6401Russian State University for the Humanities (RSUH)10.28995/2073-6401-2023-3-28-42philosophy-580Research ArticleИСТОРИЯ ФИЛОСОФИИ. СОЦИАЛЬНАЯ ФИЛОСОФИЯHISTORY OF PHILOSOPHY. SOCIAL PHILOSOPHY«Плотский поворот» в дискуссии о священномThe “carnal turn” in the discussion about the SacredКоначеваС. А.KonachevaS. A.

Светлана А. Коначева, доктор философских наук, доцент

Москва, 125047, Россия, Москва, Миусская пл., д. 6

Svetlana A. Konacheva, Dr. of Sci. (Philosophy), associate professor

bld. 6, Miusskaya Square, Moscow

konacheva@mail.ruРоссийский государственный гуманитарный университетРоссияRussian State University for the HumanitiesRussian Federation202310012024032842Copyright © Коначева С.А., 20242024Коначева С.А.Konacheva S.A.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://philosophy.rsuh.ru/jour/article/view/580

Статья посвящена плотскому повороту в современной философской и теологической герменевтике. В теологических исследованиях религия часто интерпретируется как относящаяся прежде всего к сфере духовного. Хотя в большинстве религиозных традиций (как христианских, так и нехристианских) Бог действительно является духовным и невоплощенным существом, присутствие Бога всегда опосредовано, и можно утверждать, что это опосредование всегда носит материальный характер. Мы анализируем теологические аспекты проекта «плотская герменевтика» (Ричард Кирни, Брайан Тринор, Джон Пантелеймон Мануссакис). «Плотская герменевтика» демонстрирует новый философский поворот от чрезмерно абстрактного, релятивистского и ограниченного акцента на структурную лингвистику и деконструкцию в пользу нового акцента на основополагающем акте воплощения. С этой новой точки зрения лингвистика и текстологическая экзегеза могут по-прежнему оставаться необходимым аспектом герменевтики, но сами по себе они недостаточны. Это способ мышления, который мог бы помочь нам восстановить тело как текст и текст как тело: вернуть герменевтику феноменологии и наоборот, и напомнить нам, что интерпретация никогда не является невоплощенным актом. Плотская герменевтика провозглашает живое присутствие тела как неизбежную основу самого нашего бытия, включая любой акт интерпретации. Плотская герменевтика настаивает на пересечении текста и плоти, что одновременно отрицает превращение плоти в текст (и наоборот) и раскрывает абсолютную неразрывность того и другого.

The paper is concerned with the carnal turn in contemporary philosophical theology. In the theological studies religion is often interpreted as primarily belonging to the sphere of the spiritual. While it is true that for most religious traditions (Christian as well as non-Christian) God is a spiritual and disembodied being, even the presence of God is always a mediated presence, and it may well be argued that this mediation is always material in character. We analyze theological aspects of the project carnal hermeneutics (Richard Kearney, Brian Treanor, John Panteleimon Manoussakis). Carnal hermeneutics shows the new philosophical turn away from the overly abstract, relativist and limited emphasis on structural linguistics and deconstruction in favor of a new emphasis on the on the fundamental act of incarnation. From that new point of view, linguistics and textual exegesis may continue to be a necessary aspect of hermeneutics – but they are not sufficient in themselves. It is a way of thinking which might help us recover the body as text and the text as body: to restore hermeneutics to phenomenology and vice versa and to remind us that interpretation is never a dis-embodied act. Carnal hermeneutics declares the living presence of the body as the inescapable foundation of our very being – inclusive of any act of interpretation. The carnal hermeneutics insists upon the crisscrossing of text and flesh, which both denies the collapsing of flesh into text (and vice versa) and also reveals the utter inextricability of the two.

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The authors declare that there are no conflicts of interest present.