By Lieven Boeve, Christophe Brabant
Long gone the time while philosophers from diverse views had joined the funeral procession that declared the loss of life 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 supposing 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 booklet brings a few of these philosophical perspectives jointly to provide an summary of the philosophical scene in its dealings with faith, but in addition to maneuver past the outsider's viewpoint. Reflecting on those philosophical interpretations from a basic theological point of view, the authors detect in what approach those interpretations can problem an figuring out of state-of-the-art religion. Bringing jointly thinkers with a longtime acceptance - Kearney, Caputo, Ward, Desmond, Hart, Armour - besides younger students, this booklet demanding situations a number views by means of placing them in a brand new context.
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Extra info for Between Philosophy and Theology: Contemporary Interpretations of Christianity
So the idea is in part to give an account of the coming of the event which, in at least one of its phases, is what happens in what we call religion, what we in the West call religion, religions in the plural. If religion is, or should be, a place that harbours an event – and there are many such places besides religion – the idea is to describe the eventiveness of the event. But beyond 32 Between Philosophy and Theology describing it, the idea is to provoke it, which is why I sometimes get in trouble with my books.
Perhaps one might say that religion is one of the “postures” that the event assumes, the way a body in prayer would assume a certain prayerful posture, sometimes one of modesty and meditative calm, more like the posture of the monks at Solemnes, sometimes more like noisy bible-thumping evangelicals, singing and dancing and stomping in the aisles, of the sort that was so memorably portrayed in Robert Duvall’s film “The Apostle”. All of this could be put in language of “religious bodies” which are “incarnations” of the event.
Religions belong to the historical world, which is why we speak of “the religions of the world”, while a theory of the event is meant to give an account My notion of the event is inspired by the work of Jacques Derrida and Gilles Deleuze, which gives it a double valence. On the one hand, events are a kind of pre-personal and anonymous transcendental field, a scene of virtualities or creative potencies which are expressed in names and actualized by things. Events make up a groundless ground, a ground that is not a foundation, a non-originary origin or quasi-arche, a becoming, which recalls the creature to its creative sources and resources.
Between Philosophy and Theology: Contemporary Interpretations of Christianity by Lieven Boeve, Christophe Brabant