By Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W
John D. Caputo is Thomas J. Watson Professor of faith and arts and professor of philosophy at Syracuse collage and the David R. cook dinner Professor Emeritus of Philosophy at Villanova collage. His most modern books are The weak spot of God: A Theology of the development and Philosophy and Theology. Gianni Vattimo is emeritus professor of philosophy on the collage of Turin and a member of the ecu Parliament. His books with Columbia college Press are Christianity, fact, and Weakening religion: A discussion (with René Girard), now not Being God: A Collaborative Autobiography, Art's declare to fact, After the loss of life of God, discussion with Nietzsche, the way forward for faith (with Richard Rorty), Nihilism and Emancipation: Ethics, Politics, and the legislations, and After Christianity. Jeffrey W. Robbins is affiliate professor of faith and philosophy at Lebanon Valley collage.
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This is why the twentieth century took them as its prophets. Kierkegaard and Nietzsche sketch the lines of a world after the Enlightenment, after Hegel, after Philosophy, writ large. (55) In this post-Enlightenment world after Kierkegaard and Nietzsche, the Enlightenment critique of religion boomerangs back against itself. ” In Caputo’s words: Marx and Freud, along with Nietzsche himself, find themselves hoisted with Nietzsche’s petard, their critiques of religion having come undone under the gun of Nietzsche’s critique of the possibility of making a critique that would cut to the quick—of God, nature, or history.
Vattimo, on the other hand, has an alternative reading of postmodernism that rests on a very different, more positive, understanding of the modern processes of secularization. ” By this he is referring to the modern fragmentation of religious authority that has both positive and negative consequences. Positively, it safeguards religious belief from coercion and at least provides the possibility that believers might recognize the contingency and historicity of their own beliefs. But, on the flip side, a religion severed from institutional control means that like most everything else in contemporary society it becomes just another commodity in the world of mass communication.
Are these categories and is this structure of the mind no different than the truth that two plus two equals four? After all, there are cultures that eat their own, not to mention the many differences that exist even within European culture and thought. The first wave of cultural anthropology acknowledged the existence of other cultures but, at the same time, emphasized their “primitive” status—that is, they were examples of an earlier or previous form of human relations. Basically, it was thought that the “primitives” did not know about mathematics; once we get there we teach them sciences and install our governments.
After the Death of God by Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W