After the death of God by Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W

By Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W

It has lengthy been assumed that the extra smooth we develop into, the fewer non secular we'll be. but a up to date resurrection in religion has challenged the knowledge 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 previous and current paintings at the topic and give some thought to 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 day. Incisively and imaginatively connecting their argument to concerns starting from terrorism to fanaticism and from politics to media and tradition, those thinkers proceed to reinvent the sphere of hermeneutic philosophy with wit, grace, and passion.

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Extra resources for After the death of God

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Max Weber explained that the capitalist world founded itself on the basis of a certain interpretation of Protestant ethics. Thrift, self-discipline, saving, repressing one’s immediate impulses are all fundamental to the constitution of the order of capital. As such, the modern world has been formed by applying, transforming, and sometimes even mistaking the content of its tradition, which is primarily that of its own biblical heritage. At what point does this continual process of transformation end?

In other words, as is well chronicled, the stories of Jesus as the Christ were written sufficiently after the time of Jesus such that it is reasonable to conclude that none are eyewitness accounts and that none preserve for us a journalistic record of the actual happenings. One of the reasons why Heidegger chose to comment on Saint Paul’s Letters to the Thessalonians, in his “The Phenomenology of Religious Life” course of 1919–1920,5 is because they are the oldest writings from the New Testament and thus represent the earliest layer of Christian history we can now access.

On my accounting, things take a theological turn in postmodernism when what we mean by the event shifts to God. Or, alternately, things take a postmodern turn in theology when the meditation upon theos or theios, God or the divine, is shifted to events, when the location of God or what is divine about God is shifted from what happens, from constituted words and things, to the plane of events. 3 Think of the event as a fire, a flame, even as what Deleuze does not hesitate to call its “eternal truth”!

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