Theology and Difference: The Wound of ReasonIndiana University Press, 22 հլս, 1993 թ. "... provocative and rewarding... " -- Religious Studies Review "... a tour de force."Â -- Theological Studies Theology and Difference reconceives the options confronting modern theology and investigates the disputed questions that underlie it. Pressing beyond the ready-made enlightenment offered by the subject-object framework, Walter Lowe uncovers a number of remarkable convergences between the contemporary philosopher Jacques Derrida and the early twentieth-century theologian Karl Barth. |
From inside the book
Արդյունքներ 57–ի 1-ից 5-ը:
Էջ ix
... obvious and neutral a framework as one could ask for . Yet to place the twentieth century options within that framework is to ignore the fact that that very framework was profoundly contested in the nineteenth century , and ix PREFACE.
... obvious and neutral a framework as one could ask for . Yet to place the twentieth century options within that framework is to ignore the fact that that very framework was profoundly contested in the nineteenth century , and ix PREFACE.
Էջ xii
... fact , for those who have chosen to work that particular terrain — or that particular boundary , as Tillich would say — the question becomes whether there is any method other than ( one or another form of ) the method of correlation ...
... fact , for those who have chosen to work that particular terrain — or that particular boundary , as Tillich would say — the question becomes whether there is any method other than ( one or another form of ) the method of correlation ...
Էջ xiii
... fact that even those I wish to claim as allies — Adorno , Kant , Barth , Metz , Derrida — have used gender- biased language . I have occasionally drawn attention to this symptomatic phenomenon ; after some hesitation , however , I ...
... fact that even those I wish to claim as allies — Adorno , Kant , Barth , Metz , Derrida — have used gender- biased language . I have occasionally drawn attention to this symptomatic phenomenon ; after some hesitation , however , I ...
Էջ 8
Դուք հասել եք այս գրքի դիտումների առավելագույն քանակին.
Դուք հասել եք այս գրքի դիտումների առավելագույն քանակին.
Էջ 14
Դուք հասել եք այս գրքի դիտումների առավելագույն քանակին.
Դուք հասել եք այս գրքի դիտումների առավելագույն քանակին.
Բովանդակություն
| 1 | |
Barths Epistle to the Romans | 33 |
Freud Husserl Derrida | 48 |
Ricoeur and Theological Hermeneutics | 58 |
The Deconstructionist Alternative | 66 |
The Kantian Opening | 75 |
The Otherness of the Ethical | 102 |
The Ethics of Otherness | 127 |
NOTES | 147 |
SELECTED BIBLIOGRAPHY | 165 |
INDEX | 178 |
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Common terms and phrases
Adorno affirm ambiguity arche and telos argue argument Barth becomes begin Bultmann Chain chapter Christian common concept contextualization contrast critical deconstruction Derridean Descartes dialectic différance difference distinction divine dualism effect effort equiprimordiality essay ethical existence existentialism existentialist experience fact finite finitude Frankfurt School Freud gesture Hegel Heidegger Heidegger's hermeneutic human Husserl Husserlian Ibid ideal idealist diamond imperative infinite intuition issue Jacques Derrida Jürgen Moltmann Kant Kantian Karl Barth Kierkegaard language logic matter means memory of suffering metaphysics Metz Minima Moralia modern nature notion object ontotheology opposition Paul Ricoeur phenomenology philosophy Pope position possible postmodern Practical Reason precisely presence problem psychoanalysis question radical rationalist ready-made enlightenment reality reflection regard Religion requires Ricoeur second Critique sense simply sort speak suggest suspicion Taylor teleology telos theodicy theology things thinking thought tion tradition trans transcendence transcendental truth typology understanding University Press writing York
Սիրված հատվածներ
Էջ 82 - See, thro' this air, this ocean, and this earth, All matter quick, and bursting into birth. Above, how high progressive life may go! Around, how wide! how deep extend below! Vast chain of being! which from God began, Natures aethereal, human, angel, man, Beast, bird, fish, insect, what no eye can see, No glass can reach; from infinite to thee, From thee to nothing.
Էջ 28 - I run eagerly into this resounding tumult. I grasp the hands of those next me, and take my place in the ring to suffer and to work, taught by an instinct, that so shall the dumb abyss be vocal with speech. I pierce its order ; I dissipate its fear ; I dispose of it within the circuit of my expanding life.
Էջ 83 - Tis ours to trace him only in our own. He, who through vast immensity can pierce, See worlds on worlds compose one universe, Observe how system into system runs, What other planets circle other suns, What varied being peoples every star, May tell why Heaven has made us as we are.
Էջ 85 - Let me tell you then why the creator made this world of generation. He was good, and the good can never have any jealousy of anything. And being free from jealousy, he desired that all things should be as like himself as they could be.
Էջ 83 - Look'd through? or can a part contain the whole? Is the great chain, that draws all to agree, And drawn, supports, upheld by God or thee?
Էջ 76 - Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within.
Էջ 77 - Who sees with equal eye, as God of all, A hero perish, or a sparrow fall, Atoms or systems into ruin hurl'd, And now a bubble burst, and now a world.
Էջ 150 - We may insist as much as we like that the human intellect is weak in comparison with human instincts, and be right in doing so. But nevertheless there is something peculiar about this weakness. The voice of the intellect is a soft one, but it does not rest until it has gained a hearing.