Uncommon philosophers, theologians, and cultural critics give you the first severe attention of the paintings of thinker John D. Caputo. Responses from Caputo are included.
Presenting the 1st systematic appraisal of the idea of John D. Caputo, certainly one of America’s Most worthy and debatable continental thinkers, this ebook brings jointly the world over popular philosophers, theologians, and cultural critics. One spotlight of the paintings is an interview with Jacques Derrida within which Derrida talks candidly approximately his response to Caputo’s writings and spells out the consequences for faith and the query of God after deconstruction. Caputo responds to the worries expressed by way of his interlocutors within the related funny, erudite, and not easy spirit for which he's identified. the result's a full of life and stimulating debate, overlaying topics within the philosophy of faith, deconstruction, political philosophy, feminism, and hermeneutics, in addition to concerns surrounding the paintings of Aquinas, Nietzsche, Kierkegaard, Heidegger, Foucault, Derrida, and Rorty.
"This publication glints with wit and intelligence and is of great worth not just if you locate Caputo's paintings very important, but in addition in the event you are trying to find an excellent creation to the main matters referring to modern continental philosophy, postmodern proposal, and faith. this can be discussion at its top, one that makes it attainable to imagine the impossible." — Henry Isaac Venema, writer of opting for Selfhood: mind's eye, Narrative, and Hermeneutics within the considered Paul Ricoeur
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Extra resources for A Passion for the Impossible: John D. Caputo in Focus (Suny Series in Theology and Continental Thought)
200. 6. 1:2. Tohu can also mean a wilderness or desert. 7. Kierkegaard’s Works, Vol. VI, p. 7. 8. Paul Ricoeur, Oneself as Another, trans. Kathleen Blamey (Chicago: University of Chicago Press, 1992), p. 355. God and Anonymity 19 9. See Marion, “The Saturated Phenomenon,” in Janicaud, Phenomenology and the Theological Turn. 10. Levinas, De Dieu qui vient à l’idée (Paris: J. Vrin, 1992), p. 115; “God and Philosophy,” in Levinas: Basic Philosophical Writings, eds. Robert Bernasconi et al. (Bloomington: Indiana University Press, 1996), p.
Faith would become possible, and when faith becomes simply possible it is not faith anymore. So I see a danger for faith and for something which is the abyss of faith. This danger consists in stating, or in believing in, the mere translatablity between these two things. I keep oscillating between the two. MD: So you would concur with Caputo’s contention that for you there is an endless or undecidable fluctuation between the two? JD: Yes, absolutely. Once again, to be in undecidability does not mean simply that I don’t know.
2. This is the theme of my MRH. On the secret, see Derrida, ON. “Passions” and my PT, 289–291 et passim. 3. See W. ” The New Scholasticism, 26, 2 (April, 1952): 167–194, which shows that “infinite” first became a perfection in Neoplatonism; and John Izzi, “Proximity in Distance: Levinas and Plotinus,” International Philosophical Quarterly, 38 (1998): 5–16, which shows the Neoplatonic sources of Levinas, including the work of Levinas’s teacher Victor Yankélévitch on Plotinus. 4. , Phenomenology and the “Theological Turn”: The French Debate (New York: Fordham University Press, 2000).
A Passion for the Impossible: John D. Caputo in Focus (Suny Series in Theology and Continental Thought)
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