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  1. Acknowledgements.Nikolaas Deketelaere & Marie Chabbert - 2021 - Angelaki 26 (3-4):3-3.
    This paper seeks to elucidate Jean-Luc Nancy’s and Søren Kierkegaard’s shared understanding of faith by providing a phenomenology of faith. This is accomplished by applying Nancy’s conception of experience to Kierkegaard’s Fear and Trembling, of which this paper thus offers a phenomenological reading in order to analyse the experience of faith its pseudonymous author relates. In doing so, however, we will discover that faith belongs to a realm of experience that is more fundamental than, and thus takes priority over, the (...)
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  • Lost in Translation: On the Untranslatable and its Ethical Implications for Religious Pluralism.Lovisa Bergdahl - 2009 - Journal of Philosophy of Education 43 (1):31-44.
    In recent years, there have been reports about increased religious discrimination in schools. As a way of acknowledging the importance of religion and faith communities in the public sphere and to propose a solution to the exclusion of religious citizens, the political philosopher Jürgen Habermas suggests an act of translation for which both secular and religious citizens are mutually responsible. What gets lost in Habermas’s translation, this paper argues, is the condition that makes translation both necessary and (im)possible. Drawing on (...)
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  • Wittgenstein, Religious “Passion,” and Fundamentalism.Bob Plant - 2013 - Journal of Religious Ethics 41 (2):280-309.
    Notwithstanding his own spiritual inadequacies, Wittgenstein has a profound respect for those capable of living a genuinely religious life; namely, those whose “passionate,” “loving” faith demands unconditional existential commitment. In contrast, he disapproves of those who see religious belief as hypothetical, reasonable, or dependent on empirical evidence. Drawing primarily on Culture and Value, “Lectures on Religious Belief,” and On Certainty, in this essay I defend two claims: (1) that there is an unresolved tension between Wittgenstein's later descriptive-therapeutic approach and the (...)
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  • Spread Body and Exposed Body: dialogue with jean-luc nancy.Nikolaas Deketelaere, Marie Chabbert & Emmanuel Falque - 2021 - Angelaki 26 (3-4):126-138.
    The question of the body spans across the work of Jean-Luc Nancy, from Noli me tangere, to Corpus and Jacques Derrida’s dialogue with Nancy in On Touching. In constant conversation with Christianity (“This is my body” or Dis-Enclosure), corporeality in Nancy can be summarised using the figure of the “exposed body (corps ex-peausé)”: a demonstration of the surface of the skin (peau) and an exposition of the self to the other in the sense of a “staging” (Corpus). In my work, (...)
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  • (1 other version)Symbolism in Weakness: Jesus Christ for the Postmodern Age.Jean-Pierre Fortin - 2017 - Heythrop Journal 58 (1):64-77.
    The postmodern emphasis on human finitude encourages the reconsideration of religious traditions, and more particularly of Christianity. The doctrine of a vulnerable God dying on a cross speaks to postmodern civilization. Jesus Christ infuses transcendence into the realm of immanence by assuming the human predicament to its bitter end. The present essay critiques the recent attempts of deconstructionist philosopher John D. Caputo and systematic theologian Roger Haight to provide postmodern expositions for the Christian doctrine on the person of Jesus Christ. (...)
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  • Becoming human, becoming Sober.Martin Beck Matuštík - 2009 - Continental Philosophy Review 42 (2):249-274.
    Two themes run through Kierkegaard’s authorship. The first defines existential requirements for “becoming human”—reflective honesty and earnest humor. The second demarcates the religious phenomena of sobriety when human becoming suffers insurmountable collisions. Living with existential pathos teaches the difference between the either/or logic of collisions and the both/and logic of development and transitions. There is a difference between self-transformation and a progressive individual and social development. In the developmental mode self experiences gradual progression or adaptive evolution; in the self-transformative mode (...)
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  • Kierkegaard and Recent Continental Philosophy of Religion.Michael Tilley - 2013 - Philosophy Compass 8 (4):400-408.
    The place and significance of religious community is a central concern in recent continental philosophy of religion. Although Kierkegaard is a significant influence for many recent continental philosophers of religion, recent work on his social thought is largely ignored. I begin the paper by describing how recent continental philosophers of religion, in particular John Caputo, John Milbank, and Jürgen Habermas, have used Kierkegaard in order to address social questions. Then I show how recent work on Kierkegaard’s social thought – namely, (...)
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  • Jacques Derrida.David Tacey - 2012 - Thesis Eleven 110 (1):3-16.
    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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  • A Game of Jacks: Review Essay of John D. Caputo's Recent Works.Richard Kearney - 2021 - Philosophy and Social Criticism 47 (5):570-586.
    This is a review essay by Richard Kearney celebrating the recent work of John D Caputo and responding to the companion review essay by Caputo on Kearney's work in this issue of PSC. The author critically considers five volumes by Caputo and two recent volumes and a reader devoted to his philosophy. The essay covers most of the key issues in Caputo's later published work including ‘weak theology’, ‘deconstruction’, ‘radical hermeneutics’, ‘hauntology’ and ‘the event of the impossible’.
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  • Spread Body and Exposed Body.Emmanuel Falque, Translated by Marie Chabbert & Nikolaas Deketelaere - 2021 - Angelaki 26 (3):126-138.
    The question of the body spans across the work of Jean-Luc Nancy, from Noli me tangere, to Corpus and Jacques Derrida’s dialogue with Nancy in On Touching. In constant conversation with Christianit...
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  • (1 other version)The Pulse of Sense: encounters with jean-luc nancy.Nikolaas Deketelaere & Marie Chabbert - 2021 - Angelaki 26 (3-4):1-2.
    This paper seeks to elucidate Jean-Luc Nancy’s and Søren Kierkegaard’s shared understanding of faith by providing a phenomenology of faith. This is accomplished by applying Nancy’s conception of experience to Kierkegaard’s Fear and Trembling, of which this paper thus offers a phenomenological reading in order to analyse the experience of faith its pseudonymous author relates. In doing so, however, we will discover that faith belongs to a realm of experience that is more fundamental than, and thus takes priority over, the (...)
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  • (1 other version)The Pulse of Sense: encounters with jean-luc nancy.Nikolaas Deketelaere & Marie Chabbert - 2021 - Angelaki 26 (3-4):4-11.
    Jean-Luc Nancy is a philosopher. He is not simply a “thinker” or a “theorist”. Of course, philosophers spend their time thinking, often in the most theoretical and abs...
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