Abstract

More than fifteen years have now passed since the publication of Dominique Janicaud’s book Phenomenology “Wide Open” —the sequel to his controversial essay published in Phenomenology and the “Theological Turn.”1 There, as is widely known, Janicaud raised the question of whether the phenomenological enterprises of figures such as Emmanuel Levinas, Michel Henry, and Jean-Luc Marion were marked by a “theological turn” and, if so, whether such a turn was phenomenologically warranted. At this point, a voluminous literature over this debate exists, much of it defending the accused against those charges.2 Perhaps as an indirect result of that focus, there has been relatively little discussion of ..