By Ivana Dolejsova
This publication addresses basic questions in systematic theology and philosophy of faith. How can the Christian tale stay correct in a postmodern pluralistic society? How can it draw on its conventional assets with no reverting to fundamentalism? How can discussion be maintained with modern tradition with out recourse to types of non secular reductionism or syncretism?
the writer argues opposed to the idea of apologetics, understood as a defence of human ideals, rules, attitudes and values which on my own can result in divine fact. With assistance from Derrida, Lyotard and Levinas, she seems to be at the place such apologetic trends in Christianity come from and the way they distort the theological culture, which has provided various insights into the releasing message of Jesus Christ. the foremost to this distinction lies within the knowing of family among perform, trust and data. spiritual epistemologies because the Enlightenment supply us conflicting positions. the writer reveals within the epistemology of the overdue Wittgenstein chances for a dialogical discourse which takes perform because the place to begin for figuring out spiritual trust and information, and permits non-fundamentalist «accounts of desire» in Christianity.
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Extra resources for Accounts of Hope: A Problem of Method in Postmodern Apologia (Europaische Hochschulschriften Reihe Xxiii, Theologie)
1976:10) Concentration on logos led to logocentrism, the “impurity” of writing, to the preoccupation with the “proper”, the “distinguished”, the “literal”, the “exclusively clean”,19 which contrasts with the always changing living speech. Deconstruction has as its main target the logic of identity,20 which, according to Derrida, lies at the heart of Western metaphysics and 19 Cf. , 1976, ‘Translator’s Preface’ to Derrida’s Of Grammatology, lxxxiii-lxxxiv. 20 The logic of identity is derived from Aristotle and B.
1993, Between Philosophy and Psychoanalysis: Lacan’s Reconstruction of Freud. A. , 1995, Understanding Classical Theory: Marx, Weber, Durkheim. , 1995, Marx, Durkheim, Weber: Formations of Modern Social Thought. Six. , 1992, Heidegger. 13 Cahoone: 17-18. , 1983, Course in General Linguistics. , 1986, Ferdinand de Saussure. , 1969, The Elementary Structures of Kinship. 1963, 1978, Structural Anthropology, vol. I and II. A. B. , 1984, Time and Narrative. 1996, Hermeneutics of Action. , 1980, Desire in Language.
Spivak quotes Nietzsche’s claim: ‘Truths are illusions of which one has forgotten that they are illusions’ (1976:xxii), and says that for Derrida, as for Nietzsche, the concept of truth employed in writing cannot be dispensed from the relativity of meaning. It is a metaphorical concept, like any other. According to Derrida, there is nothing fixed in it, nothing that passes from one time to another, and the use of Nietzsche’s texts in the Nazi period is a clear example which Derrida uses to show that.