By John D. Caputo
On the center of the present surge of curiosity in faith between modern Continental philosophers stands Augustine's Confessions. With Derrida's Circumfession regularly within the history, this quantity takes up the provocative readings of Augustine via Heidegger, Lyotard, Arendt, and Ricoeur. Derrida himself presides over and reviews on essays via significant Continental philosophers and across the world famous Augustine students. whereas stories on and approximately Augustine as a thinker abound, none method his paintings from this sort of uniquely postmodern viewpoint, exhibiting either the ongoing relevance of Augustine and the non secular resonances inside of postmodernism. Posed on the intersection of philosophy, theology, and spiritual stories, this e-book may be of curiosity to students and scholars of Augustine in addition to these drawn to the invigorating dialogue among philosophy, faith, and postmodernism.Contributors contain Geoffrey Bennington, Philippe Capelle, John D. Caputo, Elizabeth A. Clark, Hent de Vries, Jacques Derrida, Jean Bethke Elshtain, Richard Kearney, Catherine Malabou, James O'Donnell, Michael J. Scanlon, and Mark Vessey.Indiana sequence within the Philosophy of faith -- Merold Westphal, basic editor
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Extra info for Augustine And Postmodernism: Confession And Circumfession (Indiana Series in the Philosophy of Religion)
I’m not relying on any reliable ego in this. Of course, that’s why autobiography is not here a genre; rather, it is a question of the possibility of what they call autobiography, the autos in life. So that is the series of questions. When I challenge the truth as theoretical, or as determinate judgment, or as constative or even performative,7 when I say that to “make the truth” does not mean to me a constative or performative, that is a way of trying to think another truth. I don’t want to give up the idea of truth, the idea of the true.
9 One is always already in language, and in a very breezy parenthesis you say, this is what theology calls God. The third instance is much more recent, much more what we’ve been talking about in and around Circonfession, and this would be a way in which God is more positioned as a ﬁgure of a position, of an addressee of indeterminate status, or some way of thinking about an address before the speciﬁcation of an addressee. Now, seen superﬁcially, these seem like three rather different characterizations of God.
A confession is never mine. If it were mine, it wouldn’t be a confession. It is always the other in me who confesses. This is consistent with something I tried, after having written “Circumfession,” again and again to reafﬁrm, namely that a decision is always passive and a decision of the other. This is something no philosopher as such can legitimate, can accept, that a decision is passive. That is a scandal in philosophy, a passive decision, but decision is passive. It’s the other who decides in me.
Augustine And Postmodernism: Confession And Circumfession (Indiana Series in the Philosophy of Religion) by John D. Caputo