By Philip Blond
From Nietzsche to the current, the Western philosophical culture has been ruled through a mundane pondering that has pushed aside dialogue of God as mostly beside the point. lately although, the problem of theology has again to spark probably the most arguable debates inside modern philosophy. Discussions of theology by way of key modern philosophers similar to Derrida and Levinas have positioned faith at centre level. Post-Secular Philosophy is without doubt one of the first volumes to think about how God has been approached by way of smooth philosophers and examine the hyperlinks among theology and postmodern proposal. Fifteen obtainable essays current a transparent and compelling photo of ways key thinkers together with Descartes, Nietzsche, Freud, Wittgenstein, Heidegger and Derrida have made God a valuable a part of their pondering. each one thinker and the way they've got approached and criticised theology is put in a transparent ancient context. putting the gathering in context with Phillip Blond's extraordinary creation, Post-Secular Philosophy provides a desirable dialogue of the choices to the relativism and nihilism that dominate Western pondering.
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Extra info for Post-Secular Philosophy: Between Philosophy and Theology
88 In a piece of rare quality and distinction we are treated to a full examination of the implications of Derrida’s work for theology. 89 In consequence the possibility of an alternative account of theology, an account that might escape this Derridean assumption, is not considered. Instead Hart chooses the path of ‘negative theology’ (as opposed to any supposed metaphysical theology) in order to think the distinction between God and Derridean conceptuality. However, Hart shows that it would be an error to think that Derrida was simply opposed to theology; rather it is that Derrida’s work is opposed to the operation in theology of certain philosophical structures, structures that cannot escape being metaphysical.
Just as it would be an error to think that a positive predicate can stand for God, so it must be an error to think that a negative predicate can stand against him. Moreover, whilst theology must accept the unstable nature of its names, that does not mean that theology is reduced to instability, nor does it mean that theology must smuggle in a covert metaphysics to maintain this stability. For as I have already argued, no a priori discourse can take precedence over God without de-throning Him. And here we must be very clear: Derrida installs an a priori precedence into thinking; even though this a priori is one that breaks into its Kantian elements as soon as it is constituted, these elements still dictate the possibilities for experience.
And this characteristic of contemporary nihilism— the indifference of those who face the extinction of their own and others’ possibility—is but the middle ground of the passage from a failed transcendentalism to the horrors of the sublime surrender to immanentism. And if this has all come about because the modern quest for knowledge and foundation denied the dependency of objects on God and claimed instead that it was objectivity in general that made both God and knowledge of objects possible, we should perhaps not be surprised that atheistic subjectivity has suddenly found—at the end of modernity—that objectivity without God is nothing at all.
Post-Secular Philosophy: Between Philosophy and Theology by Philip Blond