By John D. Caputo, Gianni Vattimo, Gabriel Vahanian
It has lengthy been assumed that the extra sleek we turn into, the fewer non secular we are going to be. but a contemporary resurrection in religion has challenged the understanding of this trust. In those unique essays and interviews, prime hermeneutical philosophers and postmodern theorists John D. Caputo and Gianni Vattimo interact with every one other's earlier and current paintings at the topic and think of our transition from secularism to postsecularism.
As of the figures who've contributed the main to the theoretical reflections at the modern philosophical flip to faith, Caputo and Vattimo discover the alterations, distortions, and reforms which are part of our postmodern religion and the forces shaping the spiritual mind's eye this present day. Incisively and imaginatively connecting their argument to matters starting from terrorism to fanaticism and from politics to media and tradition, those thinkers proceed to reinvent the sector of hermeneutic philosophy with wit, grace, and keenness.
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Extra info for After the Death of God (Insurrections: Critical Studies in Religion, Politics, and Culture)
As such, postmodern deconstruction is not the world-denying, radically skeptic, and antireligious movement that its detractors made it out to be. On the contrary, it can only be understood by recognizing introduction 19 its animating and fundamentally afﬁrmative passion, its radical and unconditional Yes to the promise of life. This Yes holds the promise of distinctively postmodern faith and, even more, helps us to better understand the paradox of how the postmodern—by extending and radicalizing the modern critique of religion—has actually set the cultural conditions the contemporary resurgence of religion.
It has a post-critical sense of critique that is critical of the idea that we can establish air-tight borders around neatly discriminated spheres or regions like knowledge, ethics, art, and religion” (61). And, ﬁnally, this “opens the doors to another way of thinking about faith and reason,” which for Caputo translates not into relativism, irrationalism, or nihilism “but [into] a heightened sense of the contingency and revisability of our constructions, not the jettisoning of reason but a rediscription of reason, one that is a lot more reasonable than the bill of goods about an overarching, transhistorical Rationality that the Enlightenment tried to sell us” (63).
So to take away the Bible is to take away meaning. It would be like taking Dante away from the history of Italian literature. Dante, like Shakespeare, is written in such a way that, if you did not read the Bible, you would not understand anything. But you can read the Bible without reading Dante or Shakespeare. This means that to profess faith in Christianity is ﬁrst of all to profess faith in the inevitability of a certain textual tradition that has been passed down to me. Take away the Bible and I would not be what I am.
After the Death of God (Insurrections: Critical Studies in Religion, Politics, and Culture) by John D. Caputo, Gianni Vattimo, Gabriel Vahanian