By Lieven Boeve, Christophe Brabant
Gone the time whilst philosophers from assorted views had joined the funeral procession that declared the dying of God, a renewed curiosity has arisen in regard to the questions of God and faith in philosophy. The flip to secularisation has produced its personal opposing strength. even if they declared themselves from the beginning as no longer being spiritual, thinkers resembling Derrida, Vattimo, Zizek, and Badiou have still maintained an curiosity in faith. This e-book brings a few of these philosophical perspectives jointly to provide an outline of the philosophical scene in its dealings with faith, but additionally to maneuver past the outsider's point of view. Reflecting on those philosophical interpretations from a basic theological standpoint, the authors detect in what manner those interpretations can problem an knowing of ultra-modern religion. Bringing jointly thinkers with a longtime acceptance - Kearney, Caputo, Ward, Desmond, Hart, Armour - besides younger students, this booklet demanding situations various views via placing them in a brand new context.
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Extra resources for Between Philosophy and Theology: Contemporary Interpretations of Christianity
The impossible, if this still needs to be said one more time, does not mean a square circle but the event, where the event is not what happens but what is going on in what happens such that something unforeseeable can happen. That means that what we see – our “theory” – is made restless by the coming of what we cannot see, the untheorizable, unpresentable. When the unforeseeable and unpresentable bursts upon the stage of the present, the present will be rocked by something that has been simmering within the present that traumatizes it, visiting upon the present the shock or trauma of transcendence, which will make all things new, visiting upon it an uninvited blow, so that the present is subjected to a visitation by a visitor without invitation.
And it is only from the awareness of the entanglement of religious truth with this concrete particularity that they are positioned in a context of religious plurality. As participants in the interreligious conversation, they venture, together with others, toward positing religious truth claims, each of which come from their own particular religious narratives and practices. This position may in turn lead to a renewed, radical hermeneutics of religion that fully takes particularity as its point of departure, and that, in order not to fall prey to the pitfalls of a closed particularism or fundamentalism, develops a critical consciousness precisely from within particularity.
The Promise. The unpresentable is, by still another name, the promise, what Derrida calls at one point “the promise of the world”, where the “of” is both a subjective and objective genitive. ” The promise is the ‘to come” of the world, the world to come, which is not the coming of another world outside space and time but of a transformed time and a transformed place. It is the promise that the world gives or holds or makes, the promise that is constitutive of being-in-the-world, where to have a worldly life is to live in promise in a promising world.