This article is concerned with the practice of philosophy in religious institutions such as seminaries or the study-houses of religious orders. But it is clear that the possibility of such a limitation – the practice of philosophy in some particular setting – is itself problematic. Philosophizing would seem to claim that it is independent or can become independent of the setting of its practice in all relevant respects. Speaking as a theologian (as I intend to do throughout this article) and claiming therefore complete freedom to appeal to revelation in Scripture and the Church, I must maintain that there is one setting, one Sitz im Leben, of which philosophizing can never become independent: the concrete economy of sin and salvation which embraces humanity and the whole of creation with it. But to admit this is not yet to commit oneself to the view that the theological Sitz im Leben of philosophizing is philosophically relevant, i.e. that philosophical discourse is dependent for its shape and content on the theological existence of philosophers. If it is possible for any intellectual activity to release itself from the constraints of the concrete conditions of its exercise – we can think in spite of a feverish cold though not when we are delirious – then there would seem to be no obvious reason why philosophizing, the intellectual activity par excellence, should not precisely define itself as just that discourse which actively releases itself from the particularity of all and any concrete conditions of its exercise, including theological ones, by simple (though perhaps costing) pretermission or by reflexive objectivization.