Jean-Louis Chrétien

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Jean-Louis Chrétien
Chrétien in 1987
Born(1952-07-24)24 July 1952
Paris, France
Died28 June 2019(2019-06-28) (aged 66)
Paris, France
RegionWestern philosophy
SchoolContinental philosophy
Phenomenology
Main interests

Jean-Louis Chrétien (24 July 1952 – 28 June 2019) was a French philosopher in the tradition of phenomenology as well as a poet and religious thinker. Author of over thirty books, he was the 2012 winner of the Cardinal Lustiger Prize for his life’s work in philosophy. He was professor emeritus of philosophy at the Sorbonne at the end of his career. The study of Chrétien increased widely after his death, a posthumous recognition that contrasts with his modest and solitary attitude.

Biography[edit]

Born in Paris to Henri and Anna Chrétien, Chrétien was raised in an agnostic household.[1] His father was a communist activist and doctor in the International Brigades in Spain, and had spent time in the Natzweiler-Struthof and Dachau concentration camps.[2] As a young man in his mid-twenties, Chrétien went against his father’s wishes, converted to Catholicism, and was baptized on Pentecost Sunday.[3] Henceforth, his faith would play a fundamental role in the development not only of his life, but his unique brand of philosophy. Chrétien studied at the Lycée Charlemagne in the late 1960s, and graduated with a first from the École Normale Supérieure (1971),[4] as well as a first in the Agrégation de philosophie (1974). After teaching in secondary schools for a few years, he earned a doctorate from the Sorbonne in 1983.[5] Early encounters with the philosopher Henri Maldiney played a significant role in guiding the pursuit of his philosophical vocation.[6] His friendship with the philosopher Vladimir Jankélévitch was another factor, as well as a foundational encounter with the writings of Martin Heidegger.[7] He wrote a dissertation under Pierre Aubenque on “The Hermeneutic of Obliquity in Neo-Platonism and Ancient Christianity.”[8] After teaching for some years at the University of Créteil, Chrétien was invited to teach at the Sorbonne, where he obtained a chair in the history of philosophy of Late Antiquity and High Middle Ages.[9] He taught courses there until 2017, when he retired to focus on writing. In 2012, he was awarded the Cardinal Lustiger Prize of the Académie Française, in recognition of the philosophical work of his lifetime.[10]

Philosophical Approach[edit]

Chrétien was a phenomenologist, but one who consciously practiced within a tradition: not only the phenomenological tradition of Husserl, Heidegger, and Merleau-Ponty,[11] but the Christian-Platonic tradition of Augustine.[12] Throughout his works, he pursued deep engagements with philosophers and theologians in these traditions, as well as poets and novelists who could help him address the human questions in which he was interested. A chief research project of Chrétien’s through multiple publications was the experience of transcendence, what he called the “excess of the encounter with things, other, world, and God . . . this encounter requires, most imperatively, our response, and yet seems at the same time to prohibit it.”[13] Many of his books trace different aspects of this basic picture, working out phenomenologies of personal encounter, response to the call of being (The Call and the Response), prayer (“The Wounded Word”), and art (Hand to Hand). Perhaps most centrally, his phenomenology finds its center in the experience of speech (The Ark of Speech), in which we are always trying to make the impossible response to the fundamental excess of reality. Thus, in a 2013 interview, Chrétien declared that "the guiding theme of all of my writings has been a phenomenology of speech as the place where all meaning comes to light and is received."[14]

Personal life[edit]

Chrétien was throughout his life a confirmed bachelor,[15] as well as a luddite with respect to technology: he never used computers, writing his many books and articles by hand, and preferring personal communication wherever possible.[16] This did not preclude his many deep friendships, and decades of mentoring relationships with students. He was known for his sense of humor, as well as his profound personal diffidence and avoidance of the limelight.[17]

Works[edit]

Books in French (and other languages):

  • Lueur du secret, Paris, L'Herne, 1985.
  • L'Effroi du beau, Paris, Cerf, 1987.
  • L'Antiphonaire de la nuit, Paris, L'Herne, 1989.
  • Traversées de l'imminence, Paris, L’Herne, 1989.
  • La Voix nue : phénoménologie de la promesse, Paris, Minuit, 1990.
  • Loin des premiers fleuves, Paris, La Différence, 1990.
  • L'inoubliable et l'inespéré, Paris, Desclée de Brouwer, 1991.
  • L'Appel et la Réponse, Paris, Minuit, 1992.
  • Parmi les eaux violentes, Paris, Mercure de France, 1993.
  • Effractions brèves, Sens, Obsidiane, 1995.
  • De la fatigue, Paris, Minuit, 1996.
  • Corps à corps : à l'écoute de l’œuvre d'art, Paris, Minuit, 1997.
  • Entre flèche et cri, Sens, Obsidiane, 1998.
  • L'Arche de la parole, Paris, PUF, « coll. Epiméthée » 1998.
  • Le regard de l'Amour, Paris, Desclée de Brouwer, 2000.
  • Joies escarpées, Sens, Obsidiane, 2001.
  • Marthe et Marie, Paris, Desclée de Brouwer, 2002 (with Étienne Jollet and Guy Lafon).
  • Saint Augustin et les actes de parole, Paris, PUF, « coll. Epiméthée », 2002.
  • L'intelligence du feu: réponses humaines à une parole de Jésus, Paris, Bayard, 2003.
  • Promesses furtives, Paris, Minuit, 2004.
  • Symbolique du corps: la tradition chrétienne du Cantique des Cantiques, Paris, PUF, « coll. Epiméthée », 2005.
  • La Joie spacieuse: essai sur la dilatation, Paris, Minuit, 2007.
  • Répondre : figures de la réponse et de la responsabilité, Paris, PUF, « Chaire Étienne Gilson », 2007.
  • Sous le regard de la Bible, Paris, Bayard-Centurion, coll. « Bible et philosophie », 2008.
  • Conscience et roman. I, La conscience au grand jour, Paris, Minuit, « coll. Paradoxe », 2009.
  • Pour reprendre et perdre haleine : dix brèves méditations, Paris, Bayard, 2009.
  • Reconnaissances philosophiques, Paris, Le Cerf, 2010.
  • Conscience et roman. II, La conscience à mi-voix, Paris, Minuit, « coll. Paradoxe », 2011.
  • L’Espace intérieur, Paris, Minuit, « coll. Paradoxe », 2014.
  • Fragilité, Minuit, coll. « Paradoxe », 2017.

Books in English Translation:

  • The Unforgettable and the Unhoped For. Translated by Jeffrey Bloechl. New York: Fordham University Press, 2002. ISBN 978-0823221929
  • The Ark of Speech. Translated by Andrew Brown. New York: Routledge, 2003. ISBN 978-0415276993
  • Hand to Hand: Listening to the Work of Art. Translated by Stephen E. Lewis. New York: Fordham University Press, 2003. ISBN 978-0823222896
  • The Call and the Response. Translated by Anne Carpenter. New York: Fordham University Press, 2004. ISBN 978-0823222988
  • Under the Gaze of the Bible. Translated by John Marson Dunaway. New York: Fordham University Press, 2014. ISBN 978-0823262328
  • Spacious Joy: An Essay in Phenomenology and Literature. Translated by Anne Davenport. Lanham, MD: Rowman & Littlefield, 2019. ISBN 978-1786610560

Essays and Book Chapters in English Translation:

Secondary Sources[edit]

Other Links[edit]

References[edit]

  1. ^ See Camille Riquier, “Mort du philosophe et poète Jean-Louis Chrétien,” Libération (1 July 2019). Accessed 28 October 2019.
  2. ^ See Henri Chrétien’s obituary, Le Monde (22 June 2000), p. 14.
  3. ^ See Emmanuel Housset, “Mort du philosophe Jean-Louis Chrétien: Une philosophie de l’humilité à l’épreuve de la Parole,” Centre d’études théologiques de Caen (2 July 2019). Accessed 28 October 2019. Chrétien himself wrote that his conversion "released me from the strictly Marxist-Leninist education I received in my family, inflated in its own certainties," but also added that his early formation "leaves on certain dimensions of the real a critical regard that I do not renounce." See Jean-Louis Chrétien, "Attempting to Think Beyond Subjectivity," in Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology, ed. and trans. Tarek R. Dika and W. Chris Hackett (New York: Fordham University Press, 2016), 229.
  4. ^ See the Directory Archived 2015-05-20 at the Wayback Machine of the Association des Anciens Élèves, Élèves et Amis de l’École Normale Supérieure. Accessed 28 October 2019.
  5. ^ See Riquier, “Mort du philosophe et poète Jean-Louis Chrétien.”
  6. ^ In 2013, Chrétien wrote, "Philosohically, an early encounter with Henri Maldiney introduced me, in an unforgettable way, to the thought of Heidegger..." See Jean-Louis Chrétien, "Attempting to Think Beyond Subjectivity," 228. And see Housset, “Mort du philosophe Jean-Louis Chrétien.”
  7. ^ See Riquier, “Mort du philosophe et poète Jean-Louis Chrétien.”
  8. ^ Herméneutique de l'obliquité dans le néoplatonisme et le christianisme antiques.
  9. ^ See Jean Duchesne, “Jean-Louis Chrétien, poète-philosophe du Verbe divin,” Aleteia (8 July 2019). Accessed 28 October 2019.
  10. ^ See Chrétien’s page at the Académie Française. Accessed 28 October 2019.
  11. ^ On Chrétien and the other “New Phenomenologists” working in the tradition of Husserl and Heidegger, see J. Aaron Simmons and Bruce Ellis Benson, The New Phenomenology: A Philosophical Introduction (New York: Bloomsbury, 2013), 1-6.
  12. ^ On the bringing together of the Husserlian tradition with the Augustinian-Platonic, see Jeffrey Bloechl, “Translator’s Introduction” to Jean-Louis Chrétien, The Unforgettable and the Unhoped For (New York: Fordham University Press, 2002), viii-xi.
  13. ^ Jean-Louis Chrétien, “Retrospection,” in The Unforgettable and the Unhoped For (121).
  14. ^ Interview with Camille Riquier in Jean-Louis Chrétien, "Attempting to Think Beyond Subjectivity," 230.
  15. ^ See Nicolas Weill, “Mort du philosophe Jean-Louis Chrétien,” Le Monde (3 July 2019). Accessed 28 October 2019.
  16. ^ See Riquier, “Mort du philosophe et poète Jean-Louis Chrétien”: “il n’eut jamais d’ordinateur et se servait de cahiers d’écolier à la couverture rigide dont, de son écriture fine et serrée, il remplissait entièrement la page de droite, en laissant blanche celle de gauche en vue d’éventuels compléments. Une fois le manuscrit achevé, il sortait une vieille machine à écrire et en faisait un tapuscrit qu’il envoyait sous cette forme à l’éditeur.”
  17. ^ On his relationships with students, his sense of humor, and his shyness, see Patrick Kéchichian, “Jean-Louis Chrétien, homme de parole,” La Croix (1 July 2019).
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