the special case of knowledge of God, this transformation is nothing less than the gift of new life. In what follows I shall trace the epistemological features of this attentiveness and transformation as they are brought to light in the essays of this volume. The presupposition of an attentive epistemology is that the object to be known somehow gives itself to be known. Martin cites Jacques Maritain’s claim that there is a ‘basic generosity of existence’.3 While one cannot attribute intention
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