rosa maria lupofaith in its content and that, perhaps, theology appropriates this
benefit. Vice versa, it happens that faith grants philosophy the
opportunity to explore a sphere that is usually considered the possess-
ion of faith, so that in this way philosophy can develop itself.
In any case, Marion’s phenomenological perspective provides the
chance of bringing together two ambits that are normally seen in
opposition to each other, or else subordinate one to the other, without
needing to resort to the sort of compromise that philosophy of religion
can sometimes become.
The proposal of, and the wish for cooperation and dialogue between
philosophy and religion are not something new. What is new in
Marion’s perspective is that he asks that both, theology and philosophy,
abandon their typical ways of thinking — which are, however, common
(the idolatrous for Marion). In this request, theology and philosophy
are forced to collaborate with each other as much as possible, because
the experience of one can help the other in a field that is unknown to
both.
Marion’s phenomenology, which renounces the primacy of human
reason in favour of the phenomenon itself, or of a reason that is
absolutely other (Logos), is a concrete proposal, a real attempt of
philosophy to talk with religion. It is now up to religion to respond in
turn to this renunciation by philosophy, recognizing the reason for the
operation of philosophy, respecting its rights within the dialogue.