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- After the Death of God by Gianni Vattimo.
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- Radical Democracy and Political Theology.
But the book is much more than this - it is about the experience of anatheism - the returning to God after the disappearance of one's sense of who or what God is or was 5. This experience he says is critical and centres on the idea to recover the presence of holiness in daily life one 'has to concede' that in fact we really know nothing about God. One has to begin with an epiphanal, anatheistic moment of not knowing, of doubt and disorientation, letting go of received certainties and opening to a faith beyond the taken-for-granted and one that which rebirths in an experience of second belief.
He notes that atheism can be really useful in bringing to our attention the delusional, silly, destructive, harmful and oppressive aspects that have become part of so much religion today Anatheism opens up the possibility for belief after experiences of un-belief, disbelief and atheism And this is such a credible position as he brings forth the insight that much of systematised belief has grown out of limited human understanding of who or what God is.
Individuals, he says, have drawn on their assumptions, presumptions 15 , interpretations, insights and experience, all trying to make sense of the Other within limited cultural frames, bound in time and space, that have drawn upon the often under-developed intellects of the day. And then these understandings have been reified themselves - my god is the only true god - and ordering society according to select understandings across time and space. Organised religion is, he suggests, not a lot more than various cultural struggles, binding communities to certain practices and customs based on limited insight Before we can believe again, we must first empty ourselves of this baggage.
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In the latter chapters of this book Kearney explores the idea that in studying other experiences of belief, one learns more about one's own. He is not promoting pantheism or the birth of a global religion. He brings forth the insight that at their core, various belief systems, though culturally bound and interpreted, in fact have much in common with regards the lived aspects of belief and spirituality.
At the same time and yet without quoting Jung , he brings forward Jung's insight that while we may learn deeply from others systems and experiences, such encounters serve to reinforce, and yet renew, the depths of one's own faith experience. Central to anatheism is the freedom to converse with those who remain alien to one's own faith We can also learn from each other and admit equality without necessarily embracing sameness This book engages with the many of us who can neither accept the God we were taught to believe in, nor turn our backs on that which calls us deeper and seeks to engage with us.
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To this end Kearney suggests that 'one has to liberate oneself from creedal attachments - at least provisionally - in order to liberate oneself into an awareness of the holy beyond habitual constructions' This is the first essential message within this book, albeit studied from a variety of experiences and perspectives.
The second message is that the divine is to be found and experienced 'in each human who asks to be received into our midst' Here Kearney seeks to move beyond embedded notions of an all powerful, omni-everything god, who smites some, saves others, pull levers here and drops thunder bolts over there. No, God is in fact manifested in the Stranger hospes - hospitality , the vulnerable, the defenceless - the human persona of the divine - and who at the same time calls for justice Love of the guest becomes love of God 29 '.
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He in turn explores this dynamic across the three Abrahamic faiths while also noting the presence of this dynamic in other faith systems as well. What a conceptual shift, to move from the God who is omnipotent to a realisation of God who is not impotent, but certainly one that does not exercise power as we once thought they did. A key problem with the sovereign god has been the ready translation of such notions of power into theocracies and other forms of violence justified in terms of belief Kearney notes that in Islamic belief, for example, the Prophet was sent to the white and the black, that is to all people alike' Similar messages are evident in Christianity as are many excesses.
Kearney then deeply challenges the reader to reflect on their model of God - be it an absolutist, a sovereign or a God manifest in the stranger The third message is the rediscovery of the sacred in everyday life - an engagement with the incarnate standing before us; a new attunement of the sacred in flesh and blood He goes on then to examine three examples of lives so lived. Anatheism does not propose a new God, a new belief, a new religion. It simply invites us to see what has always been there - a second time around Yet Kearney is implicitly calling for a continued reformation of organised religion and in so doing provides a coherent legitimation for much of that which many of us have been going through He also notes that simply because religion has been mis-used, it doesn't mean that there was not something valuable there in the beginning.
At the same time, organised religion must continually subject itself to critique and change. I thoroughly enjoyed most of this book, albeit I skipped over the middle section as I am not really into literary criticism per se. For me it addresses a vital part of this journey many of us are undertaking; moving beyond the silly, simplistic, emotionally, intellectually and culturally immature aspects of much of organised religion and being open to what we can learn from other experiences. Importantly, this experience is not just an intellectual one, for one's experience of the anatheistic journey is also emotional and related to identity and practice and spiritual.
If it is the case that at the beginning of the journey we do not actually know God, then the journey has to have an aspect of encounter within it. If you are a seller for this product, would you like to suggest updates through seller support? It has long been assumed that the more modern we become, the less religious we will be.
After the Death of God (Insurrections: Critical Studies in Religion, Politics, and Culture)
Yet a recent resurrection in faith has challenged the certainty of this belief. In these original essays and interviews, leading hermeneutical philosophers and postmodern theorists John D. Caputo and Gianni Vattimo engage with each other's past and present work on the subject and reflect on our transition from secularism to postsecularism. As two of the figures who have contributed the most to the theoretical reflections on the contemporary philosophical turn to religion, Caputo and Vattimo explore the changes, distortions, and reforms that are a part of our postmodern faith and the forces shaping the religious imagination today.
Incisively and imaginatively connecting their argument to issues ranging from terrorism to fanaticism and from politics to media and culture, these thinkers continue to reinvent the field of hermeneutic philosophy with wit, grace, and passion. Read more Read less. Applicable only on ATM card, debit card or credit card orders. Cashback will be credited as Amazon Pay balance within 10 days.
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Insurrections: Critical Studies in Religion, Politics, and Culture | Tanum nettbokhandel
Conversations with Philippe Nemo. A Farewell to Truth. The Weakness of God: The Folly of God: The Politics of Postsecular Hegel and the Infinite Insurrections: The Work of Art Insurrections: Self and Emotional Life Insurrections: Force of God Insurrections: An Insurrectionist Manifesto Insurrections: Cloud of the Impossible Insurrections: A Hedonist Manifesto Insurrections: Factory of Strategy Insurrections: What Does a Jew Want?