Engaging some of the most recent and more urgent issues in the philosophy of religion today, in this lively book Richard Kearney proposes that instead of thinking of God as "actual," God might best be thought of as the possibility of the ...

This article explores the various uses or – according to some authors, such as the sociologist James Beckford – misuses of the term ‘postsecular’. The variations in its use are indeed so broad that the question is justified whether the terminology as such has much analytical value. The prominence of the ‘postsecular’ in present-day debates in my view primarily indicates the inability among scholars, intellectuals and religious interest groups to come to grips with what – for some at least – (...) is an unexpected presence and resurgence of religion in the public domains of presumably secular societies. The work of the cultural anthropologist Talal Asad shows that the secular does not preclude the religious. All kinds of religious arguments, organizations, and agents are very much present in modern ‘secular’ societies. From this perspective, the emergence of the ‘postsecular’ refers to very real phenomena, most importantly the intertwinement of the secular and the religious. For instance, religious actors do not accept the barriers of secular society and claim a role for religion in public and secular arenas. This insight could be one of the most important driving forces behind the popularity of the term ‘postsecular’ in recent years. (shrink)

"--Gillian Beer, author of "Darwin's Plots" "George Levine has assembled a truly extraordinary array of minds and hearts in this collection.

Has the passing of the old God paved the way for a new kind of religious project, a more responsible way to seek, sound, and love the things we call divine? Has the suspension of dogmatic certainties and presumptions opened a space in which we can encounter religious wonder anew? Situated at the split between theism and atheism, we now have the opportunity to respond in deeper, freer ways to things we cannot fathom or prove. Distinguished philosopher Richard Kearney calls (...) this condition _ana-theos_, or God after God-a moment of creative "not knowing" that signifies a break with former sureties and invites us to forge new meanings from the most ancient of wisdoms. Anatheism refers to an inaugural event that lies at the heart of every great religion, a wager between hospitality and hostility to the stranger, the other—the sense of something "more." By analyzing the roots of our own anatheistic moment, Kearney shows not only how a return to God is possible for those who seek it but also how a more liberating faith can be born. Kearney begins by locating a turn toward sacred secularity in contemporary philosophy, focusing on Maurice Merleau-Ponty and Paul Ricoeur. He then marks "epiphanies" in the modernist masterpieces of James Joyce, Marcel Proust, and Virginia Woolf. Kearney concludes with a discussion of the role of theism and atheism in conflict and peace, confronting the distinction between sacramental and sacrificial belief or the God who gives life and the God who takes it away. Accepting that we can never be sure about God, he argues, is the only way to rediscover a hidden holiness in life and to reclaim an everyday divinity. (shrink)

Applying an ever more radical hermeneutics, John D. Caputo breaks down the name of God in this irrepressible book. Instead of looking at God as merely a name, Caputo views it as an event, or what the name conjures or promises in the future. For Caputo, the event exposes God as weak, unstable, and barely functional. While this view of God flies in the face of most religions and philosophies, it also puts up a serious challenge to fundamental tenets of (...) theology and ontology. Along the way, Caputo’s readings of the New Testament, especially of Paul’s view of the Kingdom of God, help to support the "weak force" theory. This penetrating work cuts to the core of issues and questions—What is the nature of God? What is the nature of being? What is the relationship between God and being? What is the meaning of forgiveness, faith, piety, or transcendence?—that define the terrain of contemporary philosophy of religion. (shrink)

The Insistence of God presents the provocative idea that God does not exist, God insists, while God’s existence is a human responsibility, which may or may not happen. For John D. Caputo, God’s existence is haunted by "perhaps," which does not signify indecisiveness but an openness to risk, to the unforeseeable. Perhaps constitutes a theology of what is to come and what we cannot see coming. Responding to current critics of continental philosophy, Caputo explores the materiality of perhaps and the (...) promise of the world. He shows how perhaps can become a new theology of the gaps God opens. (shrink)

Re-treating Religion is the first volume to analyze his long-term project The Deconstruction of Christianity,especially his major statement of it in Dis-Enclosure.Nancy conceives monotheistic religion and secularization not as opposite ...