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John Caputo Philosophy And Theology Pdf

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The Hermeneutics of the Kingdom of God: John Caputo and the Deconstruction of Christianity

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Although some will wish that Caputo had gone even further, his theological vision -which extends from creation to the cross -deserves to be widely appreciated and vigorously engaged. Philosophy and Theology appeals to both 'premodern' and 'postmodern' sources in order to argue that 'theologians need philosophy if they are going to do anything more than tell us that God told them so when pressed about their faith' Philosophy and Theology [PT], p.

Chapters one through five consist in a brisk history of the relationship between philosophy and theology: Whereas Anselm and Aquinas drew upon philosophy in order to refine and articulate their understanding of Christian faith, with Descartes and Kant a suddenly autonomous reason asserts the authority of 'science. Chapters six through eight develop this point by attending to the strangely close conversation between Augustine of Hippo and Jacques Derrida.

Caputo argues that, although they both display a restless faith, Derrida is more prayerful since he does not settle on any determinate name for God. Nevertheless, Caputo concludes from the well-demonstrated connections between them that 'philosophy and theology are different but companion ways to nurture And, although Caputo's definition of faith as 'the feeling that wells up in us when we take our measure against some immeasurable immensity' PT, p.

A book of this length necessarily leaves many questions unanswered, but Caputo's energetic style and clarity of focus will make this a rewarding study for students and professional thinkers alike. The Weakness of God, by contrast, is a major monograph of wide-ranging significance.

Its key claim is that God is best seen, not as the all-powerful master of being, but as 'the unconditional demand for beneficence that shocks the world' The Weakness of God [WG], p. Part One of the book argues that, whereas the doctrine of creatio ex nihilo leaves the responsibility for evil with God, the narrative in Genesis actually suggests that God formed the world from preexisting elements.

Caputo argues that 'creation is not a movement from nonbeing to being, but from being to the good' WG, p. Caputo concludes that, because this is a risk that God accepts, 'the truth of religion is the genuine power of powerlessness, of the bottomless and infinite depth of the unconditional affirmation of the world' WG, p.

Caputo identifies Paul's theology of the cross as 'one of deconstruction's first epiphanies on earth' WG, p. Part Two of the book extends this account of creation and the person of Christ in connection with a deconstructive ethics of alterity. Whereas the time of the world sets the past in place, the 'metanoetics' preached by Christ 'is more discontinuous and abrupt, more shocking and surprising' WG, p.

Caputo identifies Heidegger's reflections upon Paul's account of parousia as an instructive critique of everyday time, but he contrasts Heidegger's emphasis upon anxiety with the lilies of the field. Although economy is unavoidable, Jesus instructs us to pray without worry for the gift of our daily bread, for Elohim's 'it is good' is a promise which invites us into the continual renewal of creation.

Caputo's interpretive method is based upon his conviction that 'the Scriptures are true, but their truth is poetic not propositional' WG,p. Just as creation is not an ontological act, the event to which the text testifies is not supernatural physics or metaphysics but 'the weak force of a call for the kingdom' WG, p. Thus, for instance, the miracle of the resurrection of Lazarus is in Christ's compassion, through which he gave Mary and Martha a future beyond their grief -no superhuman act of resuscitation is necessary.

In line with his conviction following Jacques Derrida that gift excludes economy, Caputo rejects interpretations of Christ's death as a sacrifice, and yet his contention that the crucifixion symbolizes a deeper structure of life seems to abandon the specificity of the body in question.

I believe that Caputo is right to resist attempts to locate and determine the divine, but his anxiety that 'strong theologies Caputo says that 'these texts are solicitations that call for a response, appeals coming from I know not where' WG, p. Some might conclude that Caputo has selectively forced the texts in question into a predetermined frame, and this would be unfortunate, for his reading of the biblical texts is subtle and frequently illuminating.

However, by maintaining a simplistic elitism whereby 'the select circle of sacred anarchists' WG, p. For instance, although Caputo complains that even the most negative Christian mysticism still asserts profound strength, his own approach would require the reflexive negativity evident in the admission of Dionysius the Areopagite for one that even his own discourse is subject to negation.

Against 'mainstream theology,' Caputo claims that 'the more[theology] talks about weakness, the more we can be sure it has power up its sleeve' WG,p. Not only is this a point well-made in Christian mysticism, a more robust self-abnegation would encourage deeper engagement with tradition in the realization that simplistic antagonisms are simply untenable. Nevertheless, Caputo's reflexive sophistication is evident in the book's Concluding Prayer. In the conviction that 'God is structurally absent from theology, has already passed theology by' WG, p.

What is more, Caputo identifies this absence as the condition of desire: he writes, 'it is when I truly do not know what I desire that desire is fired white hot' WG, p. Caputo's own passion is palpable throughout this work, and the vigor with which he pursues it is sometimes irksome but often invigorating. Although he could make fuller use of the theological tradition, Caputo integrates a wide range of philosophical and theological sources into a rich theology of creation, gift, and forgiveness.

This complex and important book will be of considerable interest to a broad audience, for Caputo's own gift is to illuminate, provoke, and inspire. David NewheiserUniversity of OxfordCaputo argues that, by remaining open to the discontinuous time of forgiveness, we may participate in an act of creation which is never complete. Caputo reads the story of the Pharisee and the tax collector as demonstrating Jesus' commitment to unconditional forgiveness apart from an economy of restitution and repentance.

Although evil must remain beyond compensation, Caputo suggests with Emmanuel Levinas and Walter Benjamin that the present may be transformed through an 'act of radical historical memory' which 'does not effect an entitative change but gives new meaning' WG, p. In an extended discussion of the eleventh century monk Peter Damian, Caputo argues that forgiveness alters the past without annihilating it, and so he concludes that 'by releasing me from my past, the other gives me a new past and hence a new future' WG, p.

In this way, forgiveness is a gift which allows us to echo Elohim's affirmation of present life. Related Papers. Holy Ignorance? John Caputo's Religion without Religion Draft. By joeri schrijvers. By Karolina Zakrzewska. Non-philosophical Christ-poetics beyond the mystical turn in conversation with continental philosophy of religion.

By Johann-Albrecht Meylahn. By Silas Krabbe. After God. Download pdf. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link. Need an account? Click here to sign up.

John D. Caputo bibliography

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00/$ John Caputo, Professor of Religion and Huma- nities at Syracuse University, and one of North. America's most interesting philosophers.


The Essential Caputo: Selected Writings

John D. Caputo treats "sacred" texts as a poetics of the human condition, or as a "theo-poetics," a poetics of the event harbored in the name of God. His past books have attempted to persuade us that hermeneutics goes all the way down Radical Hermeneutics , that Derrida is a thinker to be reckoned with by theology The Prayers and Tears of Jacques Derrida , and that theology is best served by getting over its love affair with power and authority and embracing what Caputo calls, following St.

This landmark collection features selected writings by John D. Caputo, one of the most creative and influential thinkers working in the philosophy of religion today. A guiding introduction situates Caputo's corpus within the context of debates in the Continental philosophy of religion and exclusive interview with him adds valuable information about his own views of his work. Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide. Forged from a partnership between a university press and a library, Project MUSE is a trusted part of the academic and scholarly community it serves.

Recent years have witnessed a change in tone within what is still a developing field of continental philosophy of religion. The tone of the first theological encounters with postmodern theory and deconstructive philosophies was primarily critical toward traditional forms of religiosity. Representative of this primarily critical tone was Mark C.

 Кто? - требовательно сказала. - Уверен, ты догадаешься сама, - сказал Стратмор.  - Он не очень любит Агентство национальной безопасности. - Какая редкость! - саркастически парировала Сьюзан.

 Что я здесь делаю? - пробормотал .

5 Comments

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John D. Caputo () is the leading figure in postmodern theology. considerable influence, not only in philosophical and theological discourse, but also in.

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