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Switch to: References
Citations of:
God, the Gift, and Postmodernism
Tijdschrift Voor Filosofie 62 (3):613-615 (2000)
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The tradition of negative theology has very deep roots which go back to the Late Greek Antiquity and the Early Christian period. Although Dionysius is usually regarded as “the Father” of negative theology, yet he has not initiated a revolution in the religious philosophy, but rather brought together various elements of thinking regarding the knowledge of God and built a system which is a synthesis of Platonic, neo-Platonic and Christian ideas. The aim of this article is to illustrate the views (...) |
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The article explores Jacques Derrida’s view of the secular as the field of the socio-political. It focuses on his argument as to why religion and politics cannot be strictly separated as in the classical modern paradigm. By engaging Derrida’s later writings, this article shows that the secular domain cannot be purified of all faith and is best thought of as theologico-political, where ‘theologico-political’ indicates the interrelatedness and distinction between the theological and the political. The article’s central claim is that by (...) |
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Jacques Derrida’s ‘Faith and Knowledge’ presents an account of the complex relationship between religion and technoscience that disrupts their traditional boundaries by uncovering both an irreducible faith at the heart of science and an irreducible mechanicity at the heart of religion. In this paper, I focus on the latter, arguing that emphases in Derrida’s text on both the ‘sources’ of religion and its interaction with modern technologies underemphasize the ways in which a general ‘mechanicity’ is present throughout religion. There is (...) |
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Derrida made the case that the ‘pure gift’ is impossible. Because of the element of obligation and reciprocity involved, gift relationships are inevitably reduced to relationships of economic exchange. This position echoes the exchange theory of the social behaviourists, the cost-benefit analyses of evolutionary psychology, and other reductionist conjectures. In this paper, 18 written accounts of gifting are analysed using established phenomenological tools of reflection. It is shown that the dynamics of the gift relationship are complex and, specifically, reciprocation in (...) |
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This article is part II of a consideration of phenomenology of religion focusing in this part on the conversation in contemporary French phenomenology. It begins with a brief comment about Heidegger's phenomenology of religious life and then engages most heavily those thinkers who discuss the phenomenon of religion in the Francophone context: Jean Héring, Emmanuel Lévinas, Jean‐Luc Marion, Michel Henry, Jean‐Yves Lacoste, Jean‐Louis Chrétien, and Emmanuel Falque. The article concludes with a brief consideration of the contemporary Anglophone conversation and the (...) |
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This paper argues that Jacques Derrida and Meister Eckhart both construe love as a gift that is entirely free of economic exchange, and both conclude on this basis that love cannot be grasped or identified. In my reading, Eckhart and Derrida do not rule out consideration of one’s own well-being, but their accounts do entail that calculated self-protection is external to love. For this reason, they suggest, lovers should not expect to balance love against a prudential restraint: although both demands (...) |
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This essay considers the philosophical and theological significance of the phenomenological analysis of Christian faith offered by the early Heidegger. It shows, first, that Heidegger poses a radical and controversial challenge to philosophers by calling them to do without God in an unfettered pursuit of the question of being (through his ‘destruction of onto-theology’); and, second, that this exclusion nonetheless leaves room for a form of philosophical reflection upon the nature of faith and discourse concerning God, namely for a philosophy (...) |
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When I cruise the forty-three television channels available to me (and that's basic cable), simultaneously being enchanted and disgusted by much that I see (a kind of Kantian sublime), I cannot help but think that the culture in which I find myself is less articulate than ever. For this situation perhaps the 43rd President of the United States could serve as a useful emblem—a joke that is all too easy to make. But such a diagnosis of the low standard of (...) |
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Abstract:This paper sheds light on the relation of mutual exclusion and implication that binds Derridean ethics with the figure of God. In rupture with existing scholarship that categorizes Derridean ethics as either radically atheistic or dialectically pertaining to the Judeo-Christian moral order, I put forward the argument that Derrida’s ethical thinking is best considered outside of the dialectics of a/theism. I demonstrate that, far from plainly disproving or falling within the bounds of existing religious discourses, Derrida inaugurates a new way (...) |
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New debate over the definition and significance of death has arisen in both analytic and continental philosophy. Derrida's work is permeated with the topic, which he claimed was the one most resistant to inquiry. Discussions of it by Naas, Miller and Hägglund have been limited by anthropomorphic approaches. This paper analyzes six of Derrida's contributions to thanatology, which for convenience are called ‘figures’: death as inherent in survivre; as specter; as given or put, as the Marrano's secret; as conjured by (...) |
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In order for theology to have a cognitive dimension, it is necessary to have procedures for testing and critically evaluating theological models. We make use of certain features of scientific models to show how science has been able to move beyond the poles of foundationalism, represented by logical positivism, and antifoundationalism or relativism, represented by the sociologists of knowledge. These ideas are generalized to show that constructing and testing theological models similarly offers a means by which theology can move beyond (...) |
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On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond oneâs evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...) |
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In this essay I offer a reading of Fear and Trembling that responds to critiques of Kierkegaardian ethics as being, as Brand Blanshard claims, “morally nihilistic,” as Emmanuel Levinas contends, ethically violent, and, as Alasdair MacIntyre charges, simply irrational. I argue that by focusing on Isaac's singularity as the very condition for Abraham's “ordeal,” the book presents a story about responsible subjectivity. Rather than standing in competition with the relation to God, the relation to other people is, thus, inscribed into (...) |
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This essay represents part of an effort to rewrite the history metaphysics in terms of what philosophy never said, nor could say. It works from the Neoplatonic commentary tradition on Plato's Parmenides as the matrix for a distinctively apophatic thinking that takes the truth of metaphysical doctrines as something other than anything that can be logically articulated. It focuses on Damascius in the 5—6th century AD as the culmination of this tradition in the ancient world and emphasizes that Neoplatonism represents (...) |
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Marcel Mauss’s discussion of the gift relies on a paradox: although gift-giving is the foundational act of building a society, in order for a gift to be circulated, society must be always-already presupposed so that the gift can reach and be recognized by its destination. This article focuses on how this paradox has been addressed in anthropological and philosophical studies of the gift, by reviewing work by Claude Lévi-Strauss, Maurice Godelier and Jacques Derrida. By illuminating each position through the lens (...) |
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In order for theology to have a cognitive dimension, it is necessary to have procedures for testing and critically evaluating theological models. We make use of certain features of scientific models to show how science has been able to move beyond the poles of foundationalism, represented by logical positivism, and antifoundationalism or relativism, represented by the sociologists of knowledge. These ideas are generalized to show that constructing and testing theological models similarly offers a means by which theology can move beyond (...) |
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ABSTRACT The contemporary philosophical debate about "gift" brought into light above all by French philosophers Jacques Derrida and Jean-Luc Marion, brought about new and live discussions regarding what gift is and what is its nature. The present article analyses whether or not love can be regarded as a gift or, rather, follow the same problem showed by Derrida. According to him, every gift carries an internal contradiction and can never be and, therefore, will never be gift. A gift is impossible. (...) |
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Toward the end of his life, Derrida complained that he had been ‘read less and less well over almost twenty years, like my religion about which nobody understands anything'. Derrida, ever the trickster and shape-shifter, had outwitted his audience and even his ardent following by declaring himself religious. This seemed to oddly contradict the universal image of Derridean deconstruction as nihilistic, relativistic, subjectivistic and anti-religious. But Derrida disagrees with this impression of his work, claiming that deconstruction has always been affirmative (...) |
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My aim in this article is to analyse the incrimination of ontology and ontological manifestations in reason, articulated speech and social order and argue that such an incrimination, which is characteristic of traditional philosophy, can be explained as a phenomenon of onto-theology. Then I demonstrate that the ideas of Levinas - and to some degree the Derridean response to them - suffer from residues of onto-theology to the extent that they preserve and promote the assumption that ontology is essentially violent. (...) |
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I explore three challenges for the current dialogue between science and religion: the challenges from hermeneutics, feminisms, and postmodernisms. Hermeneutics, defined as the practice and theory of interpretation and understanding, not only deals with questions of interpreting texts and data but also examines the role and use of language in religion and in science, but it should not stop there. Results of the post‐Kuhnian discussion are used to exemplify a wider range of hermeneutical issues, such as the ideological potential of (...) |
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