The Spread Body and the Affective Body: A Discussion with Emmanuel Falque
Abstract
:The wind (to pneuma) blows where it chooses, and you hear the sound |
of it, but you do not know where it comes from or where it goes. So it |
is with everyone who is born of the Spirit. |
– John 3:8, NRSV trans. |
Man is a vast deep, whose hairs you, Lord, have numbered, and in |
you none can be lost. Yet it is easier to count his hairs than the |
affections and motions of his heart. |
– St Augustine, Confessions, 4.14.22, Chadwick trans |
1. Introduction
2. Falque, the Flesh, and the ‘Theological Turn’
3. Michel Henry and the Impossible Incorporation
4. The Spread Body at the Limits of Phenomenology
5. Toward the Affective Body
6. The Affective Body and Systematic Theology
6.1. Differentiating Bodily Affect
6.2. Augustinian Affectivity
Funding
Institutional Review Board Statement
Informed Consent Statement
Data Availability Statement
Conflicts of Interest
1 | By way of example, see (Sigurdsson 2016; Etzelmüller and Weissenrieder 2016; Etzelmüller 2021; Coakley 2013; Coakley and Gavrilyuk 2012). The theme of embodiment is a guiding thread throughout Graham Ward’s systematic theology, see (Ward 2016) and (Ward 2020). See Simeon Zahl’s emphasis on ‘affect’ in his recent and widely disseminated text, to which we will refer extensively below: (Zahl 2020b). |
2 | (Falque 2016a). |
3 | There are, of course, exceptions: for example, Nikolaas Cassidy-Deketelaere tries to read Falque as outside of this tradition, as a type of ‘post-phenomenologist’, via Jean-Luc Nancy, though still committed to French phenomenology. See (Cassidy-Deketelaere 2020). And there are also others of Protestant orientation who have engaged his work critically, for example, see the essays by Jakub Čapek and Katerina Koçi, respectively, in (Koči and Alvis 2020). |
4 | (Falque 2002). A later English translation of this text appeared as (Falque 2016b). An updated version of the text appeared as chapter 5 in (Falque 2018c). |
5 | (Falque 2018a). English translation: (Falque 2019). |
6 | As we will see, Falque deploys the ‘spread body’ in the unique context of palliative care, but it is also the term he uses to situate a more general phenomenology of the body between “the subjective flesh of the phenomenologist and the objective body of the scientist.” Falque’s diverse reflections on embodiment, therefore, can be read under this singular term, which I take as his attempt to search for an “existential analytic of the body”. See (Falque 2019, p. 91), and (Falque 2016c, pp. 12–13). |
7 | |
8 | |
9 | To talk of ‘supplement’ here is not to invoke a Derridean motif that follows the logic of inversion or subversion, it is to follow Falque, as Cyril O’Regan has written, where it has to do with “an adding to the goods that phenomenology supplies in the interest of bolstering thinking that does not simply think the multiple but is itself multiple.” See (O’Regan 2022, p. xvi). |
10 | I will borrow this argument from (Schaefer 2019). |
11 | See inter alia the recent volume edited by (Koči and Alvis 2020). |
12 | (Janicaud 2000, p. 37). Janicaud particularly had Husserl’s §58 of Ideas I in mind. |
13 | See (Falque 2015, pp. 9, 279). One should also note that ‘hospitality’ does not preclude disagreement—that Falque invites an open and hospitable dialogue between phenomenology and theology, in no way distracts him from exercising exacting criticisms of one by the other, as the case of Henry amply demonstrates. |
14 | |
15 | The category of ‘finitude’ is arguably the central concept in French philosophy from the 1940s onward, with almost all the thinkers who use the category referring to Heidegger, who develops it positively without the requirement of an infinite. See (Dika 2017). |
16 | |
17 | For a lucid introduction, see (Cassidy-Deketelaere 2021). |
18 | Much has been made of Falque’s critique of his Doktorvater, Jean-Luc Marion and the notion of the saturated phenomenon which identifies givenness (Gegebenheit) with revelation, for example, owing perhaps to the latter’s sheer influence in both contemporary philosophy and theology. See (Falque 2007). |
19 | Apart from what Falque calls the “swerve of flesh” in Wedding Feast of the Lamb, 1–4, see also Claude Romano’s chapter, (Romano 2016, pp. 114–48). |
20 | |
21 | |
22 | Husserl’s texts are at times ambiguous, but the common assumption is that he ultimately prioritizes the subjective-lived experience of the body over the objective. See for example his comments on the “owness” and “I-can” of the Ego in the transcendental attitude, in (Husserl 1999, pp. 128/96–97). While Falque predominantly directs his attention to this French reception, there is still a question to be answered to what extent the German discourse moves in a parallel way. For a beginning discussion see (Krüger 2010). |
23 | Falque, in fact, claims that Paul Ricoeur is the first to enact this translation in his famous reading of the fifth Cartesian Meditation. See Emmanuel Falque and Richard Kearney, “Embrace and Differentiation: A Phenomenology of Eros,” Somatic Desire, 76–77. |
24 | |
25 | (Henry 2016). |
26 | “At the time, I called it ontological monism, but instead it should be called phenomenological monism.” Michel Henry, “Material Phenomenology”, 121; (Henry 2015b, pp. 39, 124, 136). |
27 | Henry, Incarnation, 10. |
28 | |
29 | |
30 | |
31 | |
32 | Henry, Incarnation, 3. |
33 | |
34 | |
35 | Frank, Flesh and Body, 84. |
36 | |
37 | See note 32 above. |
38 | |
39 | (Falque 2018c, p. 166): “we are constituted more fundamentally by the by our organicity and thingliness than by our fleshly affectivity.” |
40 | Ibid., p. 169. |
41 | |
42 | Henry, Incarnation, 4. |
43 | For the ubiquity of ‘flesh’ but with reference to Merleau-Ponty see (Romano 2016, p. 141), which Falque cites approvingly. (Falque 2016c, pp. 14, 240). |
44 | Henry, Incarnation, 11. |
45 | Ibid., p. 256. |
46 | |
47 | Henry, Incarnation, 16. |
48 | Ibid., 17. |
49 | See (Caputo 2006). For a discussion of Caputo and this material dimension, see (Ullrich 2021). For the ‘visibility’ and ‘solidity’ of ‘flesh’ in Irenaeus and Tertullian, respectively, see Falque’s earlier account developed in his habilitation thesis, Dieu, la chair et l’autre: D’Irénee à Duns Scot, published in English as, (Falque 2015). |
50 | |
51 | Ibid., p. 145. |
52 | Falque writes: “where phenomenology uses ‘flesh’ of the ‘lived experience of the body’ unilaterally… I give more weight to a ‘philosophy of the organic’”. Wedding Feast of the Lamb, 3. |
53 | Ibid., p. 172. |
54 | While the ‘this worldly reality’ of the body—it’s materiality, ‘solidity’, ‘visibility’ (fn. 48), fleshly ‘suffering’, ‘corruptibility’, and the phenomenological importance of a ‘physical resurrection’—is developed in Falque’s earlier works from Dieu, la chair et l’autre to the first two volumes of his triptych, something more radical is underway in the third volume (Les noces de l’agneau) and subsequent philosophical works like Hors phénomène: Essai aux confins de la phénomènalité (2021), which delve into the ‘underground’ and ‘outside’ of our condition. For a helpful, yet somewhat unsystematic, critical summary of these developments up until Les noces de l’agneau, see (Gschwandtner 2012). For a recent text translated into English of Falque’s philosophical account of the ‘extra-phenomenon’, see his (Falque 2022a). |
55 | |
56 | Ibid., pp. 5–10. A “phenomenology of the underground” is developed through a reading of Maurice Merleau-Ponty which pushes phenomenology to its limit, toward a notion of alterity in Merleau-Ponty that draws less on his phenomenological influences than it does on existentialism, French spiritualism, and psychoanalysis. See (Falque 2018c, pp. 47–48). |
57 | Here to quote the title of (Bernet 2013), which Falque cites approvingly elsewhere: (Falque 2020), 116 fn. 6. |
58 | |
59 | Ibid., p. 11 |
60 | Ibid., p. 15. |
61 | (Falque 2019). See Gschwandtner’s translators note pg. 112: “The French term ‘épandu’ can mean ‘stretched out,’ ‘spread out,’ ‘splayed out,’ (as on a bed), ‘expanded’ (over an entire area), or even ‘extended’ (as in water covering a flooded plain).” |
62 | Ibid., p. 13. |
63 | Ibid. |
64 | Ibid., p. 16. |
65 | Falque, “Towards an Ethics of the Spread Body”, 92. |
66 | Ibid., p. 97. |
67 | |
68 | Ibid., p. 22. |
69 | Ibid., p. 23. |
70 | Ibid., p. 21. |
71 | For Falque’s account of both these notions, see respectively: (Falque 2018b, 2022b). In both cases Falque is increasingly interested in a purely philosophical account without any recourse to theology; the former in dialogue with Henri Maldiney and the latter with Immanuel Kant. |
72 | Ibid., p. 24. |
73 | Ibid., p. 106. |
74 | (Falque 2020). Sartre calls this a non-thetic intentionality for lived-experience. See (Sartre 2004, p. 6). |
75 | |
76 | For an initial attempt at this connection see, Bradley B. Onishi’s, “Introduction the English Translation: Is the Theological Turn Still Relevant? Finitude, Affect, and Embodiment”, in (Falque 2018c, pp. xi–xxix). |
77 | |
78 | |
79 | See (Heidegger 1996, p. 126). |
80 | |
81 | See (Dreyfus 1991, chap. 10). |
82 | Kearney, “The Wager of Carnal Hermeneutics”, 21. |
83 | See (Franck 2001, pp. 105–23). |
84 | |
85 | Ibid., chap. 5. |
86 | See (Falque 2021, chap. 4). |
87 | |
88 | Ibid., p. 114. |
89 | Ibid., p. 110. |
90 | Ibid., p. 118. |
91 | |
92 | Falque, “Outside Phenomenology?” 317. |
93 | Although more recently, see the Barthian inspired project of (Clough 2012). |
94 | |
95 | See note 60 above. |
96 | Falque, Nothing To It (2020). |
97 | (Connelly 2020, pp. 155–62, 159). Connelly’s solution is for a ‘backlash’ of nineteenth century French Spiritualism, the key figures of which (Blondel, Bergson, Ravaisson, de Biran etc.) were all concerned with force, the body, and consciousness. While analyzing what this backlash might consist of remains outside the purview of this study, it is noteworthy that the broad field of ‘affect theory’ also draws its intellectual heritage from thinkers growing out of this tradition of French thought, particularly Gilles Deleuze. |
98 | There textual evidence of this move is found in several places in Wedding Feast of the Lamb: “it is by taking on and transforming animality into humanity that recognizes its filiation that bestiality or sin will be eradicated,” xx. See also: xxi, xxiii, xxiv, 7, |
99 | Christina Gschwandtner and Richard Kearney raise similar concerns, respectively. (Gschwandtner 2012, pp. 11–16); Emmanuel Falque and Richard Kearney, “Embrace and Differentiation,” pp. 78–83. |
100 | |
101 | Ibid., pp. 110–11. |
102 | Ibid., pp. 199–217. |
103 | |
104 | Falque, “The Extra-Phenomenal”. |
105 | In this respect, emotions take objects, that is, they are intentionally directed. See (Deonna and Teroni 2012, pp. 4–5). While feelings can be said to consist of the ‘what-it-is-like’-ness of the emotion being felt. See also (Du Toit 2014, Art. #2692, 9 pages). |
106 | See the seminal introduction to affect theory by (Gregg and Seigworth 2010, pp. 1–25; 5–9). |
107 | Schaefer, The Evolution of Affect Theory, pp. 11–15. This part of Schaefer’s text is a concisely argued reading of Deleuze, one which subject to further interrogation in the vast field of Deleuzian studies would surely render further debate outside of the bounds of this article. Nevertheless, our goal here is not to debate affect theories, but merely to bring them to light as a productive source for theoretical reflection. |
108 | Ibid., pp. 9–10. |
109 | See (Massumi 2002). |
110 | Schaefer, The Evolution of Affect, pp. 19–22; See Brian Massumi’s famous 1995 essay, “The Autonomy of Affect” in Parables for the Virtual: Movement, Affect, Sensation (Durham, NC: Duke University Press, 2002), 23–45. |
111 | See a critique of anti-intentionality, see (Leys 2017), critical positions in neuroscience, see (Papoulias and Callard 2010; Damasio 1999), and evolutionary biology: (Pigluicci and Müller 2010, pp. 3–17). |
112 | See note 38 above. |
113 | |
114 | Ibid., 19 quoted in Schaefer, The Evolution of Affect, p. 39. |
115 | Schaefer, The Evolution of Affect, p. 40. |
116 | |
117 | Apart from the sources already noted in fn.1, see also inter alia: (Harvey 2006; Burrus and Keller 2006; Pickstock 2013; Keller 2015). |
118 | |
119 | |
120 | Ibid., pp. 2–3. |
121 | Ibid., pp. 33–47; 148–53. |
122 | Zahl usefully interprets this through the law-gospel dynamic in Luther. Affect theory explains precisely how it becomes so difficult to effect transformation to negative affects (like shame, fear, alienation) despite the encounter with gospel; this is because affects are not simply manipulable through discursive regimes, they are stubborn and reside in the deep “desires of the flesh”, which is why the work of the Spirit to transform “affective intransigence” becomes so important to articulate. See Ibid., pp. 171–77. |
123 | Ibid., p. 147. |
124 | Ibid., pp. 3–4; 37–40. See also (Zahl 2015). |
125 | Zahl refers to several of Augustine’s texts, but the most important here are On the Spirit and the Letter, To Simplicianus On Different Questions, On the Grace of Christ and Original Sin, and On Nature and Grace. |
126 | Zahl singles out T.F. Torrance, John Webster, and Romanus Cessario. See Ibid., pp. 184–87. |
127 | Ibid., p. 187. |
128 | Ibid., pp. 190, 192. |
129 | Ibid., p. 194. |
130 | See Zahl’s section on “Affective Predicates” and the “experience of Sin”, which is less to do with discursive judgements about moral culpability, and more to do with an affective experience which has trans-historical value. Ibid., pp. 153–63. |
131 | Augustine, On the Spirit and the Letter, quoted in Ibid., p. 196. |
132 | Ibid., pp. 200–1. |
133 | Augustine, Confessiones, 4.14.22 and 10.33.50 respectively. English translations are from the Chadwick edition: Augustine |
134 |
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Ullrich, C.D. The Spread Body and the Affective Body: A Discussion with Emmanuel Falque. Religions 2024, 15, 30. https://doi.org/10.3390/rel15010030
Ullrich CD. The Spread Body and the Affective Body: A Discussion with Emmanuel Falque. Religions. 2024; 15(1):30. https://doi.org/10.3390/rel15010030
Chicago/Turabian StyleUllrich, Calvin D. 2024. "The Spread Body and the Affective Body: A Discussion with Emmanuel Falque" Religions 15, no. 1: 30. https://doi.org/10.3390/rel15010030
APA StyleUllrich, C. D. (2024). The Spread Body and the Affective Body: A Discussion with Emmanuel Falque. Religions, 15(1), 30. https://doi.org/10.3390/rel15010030