B: I like that one A: faith is tantamount to an after-image, and not something one has any wilful control over. One doesn't "keep the faith", in truth, or for that matter lose it, but rather simply has the opportunity to observe the phenomenology of its duration, at best to ponder whether the (source of the) image might return... or perhaps whether one can actually see into the darkness. (I tend to think of candles when I think of after-images.)
What seems to complicate this, though, is the idea of having "faith in faith," such that a recursion of belief-feedback loops the after-imaging into a seemingly separate epiphenomenal dimension. It no longer matters whether your friends ever pick you up, but rather just the thought that you once believed they would, which suffices to justify maintaining the faith. Believing one can see in the dark, I suppose.
2 comments:
In the mid 20th century continental tradition, faith meant something different, especially for those who wrote under the umbrella of phenomenology. Maurice Merleau-Ponty wrote, in The Visible and the Invisible, of "perceptual faith" that is already is and always has been in practice.
Similar, the hermeneutical scholar Hans-Georg Gadamer, in an essay from his Truth and Method titled "The Elevation of the Historicality of Understanding to the Status of Hermeneutical Principles" notes that "[a] person who is trying to understand a text is always performing an act of projecting." What links the hermeneutic projection to the text-object is ultimately faith.
The German legal theorist Carl Schmidtt also wrote of the role of faith in the constitutive power of law--that laws, being constitutive rather than constituent, have no legal bearing on the sovereign, who is defined as being that which can impose a state of exception. It was through this that the legal conception (and some of the framework) of the Third Reich came to be.
Faith, even religious faith, is not a simple question of "Do you believe in God" but a question of "Are you believing in a function that is treated like God by another name? And further, is this organizational structure and social form even avoidable?" In my opinion, they cannot to some extent. Faith is necessary to constitute consciousness, as Merleau-Ponty would say. We cannot call life life without faith. Rebel against organized structures of dogmatic religious institutions, alright, but faith is something different.
(By the way, congrats on graduation, buddy! -Cameron M.)
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