Tregenna Hill: Altars and Allegories are love poems cutting through and across the many layers of love: personal, historical, religious, and philosophical; an elegy to the beginnings and ends, to the untranslatable moments in time which contain all that is Good and Beautiful. At the altar before God and human intimacy, there remains the gentle yet brutal yoking of eros and agape with innocence, ecstasy, confession, newness, temporality, death, and surrender.
This is a work of doing, of poesis, an enacting philosophy and theology through immediacy. It seeks to call to mind our original interrogative stance in Being, as did the Eleatic poem, the dialogic power of Plato, even Heidegger’s indwelling. Should the philosopher want to recover philosophical wonder, then this is the road to be traveled; thought needs raw unmanageable experience. Ordered thought dies without the first eventful taste of time briefly eclipsing Being, and Being thrusting time back down into supplication. Without this confrontation, the very measure of humans as the horizon between time and eternity, closer to angels, but neither angel nor fully animal, our thinking becomes ideological and self-enclosed patterns of attrition. The ten cycles of poetry—God, Sex, Surrender, Death, Time, Art, Prayer, Love, Rosary, Suffering—intend a new kind of philosophical and theological thinking. Here, the poet begins from the unrepeatable courtship with the intimate new, with the blushed and chaste forever-firsts of existence as Truth, Goodness, and Beauty in actus. In this new kind of philosophizing, love is the architect of the game. The poet has no chance of winning against the designer who can remove the pieces.
With Dostoyevsky's Idiot and Aquinas' Dumb Ox as guides, this book seeks to recover the elemental mystery of the natural law, a law revealed only in wonder. If ethics is to guide us along the way, it must recover its subordination; description must precede prescription. If ethics is to invite us along the way, it cannot lead, either as politburo, or even as public orthodoxy. It cannot be smugly symbolic but must be by way of signage, of directionality, of the open realization that ethical meaning is en route, pointing the way because it is within the way, as only sign, not symbol, can point to the sacramental terminus. The courtesies of dogma and tradition are the road signs and guideposts along the longior via, not themselves the termini. We seek the dialogic heart of the natural law through two seemingly contradictory voices and approaches: St. Thomas Aquinas and his famous five ways, and Fyodor Dostoyevsky's holy idiot, Prince Myshkin. It is precisely the apparent miscellany of these selected voices that provide us with a connatural invitation into the natural law as subordinated, as descriptive guide, not as prescriptive leader.
The discourse between nature and grace finds its linguistic and existential podium in the political condition of human beings. As Caitlin Smith Gilson shows, it is in this arena that the perennial territorial struggle of faith and reason, God and man, man and state, take place; and it is here that the understanding of the personal-as-political, as well as the political-as-personal, finds its meaning. And it is here, too, that the divine finds or is refused a home. Any discussion of ?post-secular society? has its origins in this political dialogue between nature and grace, the resolution of which might determine not only a future post-secular society but one in which awe is re-united to affection, solidarity and fraternity. Smith Gilson questions whether the idea of pure nature antecedently disregards the fact that grace enters existence and that this accomplishes a conversion in the metaphysical/existential region of man's action and being. This conversion alters how man acts as an affective, moral, intellectual, social, political and spiritual being. State of nature theories, transformed yet retained in the broader metaphysical and existential implications of the Hegelian Weltgeist, are shown to be indebted to the ideological restrictedness of pure nature (natura pura) as providing the foremost adversary to any meaningful type of divine presence within the polis, as well as inhibiting the phenomenological facticity of man as an open nature.
The loss of a real and heartfelt belief in God—and by “real” I mean an experience that is both steady and moving, ethereal though down-to-earth, sentimental but never trite—comes from an earlier more foundational loss, namely that of an ardent and directed desire for heaven, and more specifically, that paradisal longing for the resurrected life. This book seeks to recover the neglected nature of heaven, degraded into something “out-there” and unknown, degraded further into a vague wish for immortality and the often empty words of consolation. Or even worse, the almost comic book reduction of heaven to an earthly social(ist) paradise, the immanentization of the Christian eschaton. The vague “better place,” which is meant well, often means nothing at all, or worse than that can hamper us when approaching and engaging the mystery of grief. This book will address and interrogate various questions about the nature of the afterlife—on the status of guilt, forgiveness, friendship, love, embodiment, sexuality—and propose various paths to answers. We are talking about that sacred innermost promise: the hope of paradisal reunion most secret and yet most universal, never abstract and shapeless, but embodied and individual. We must wonder whether our casual forgetting of this estuary of human hope, the resurrected life, has caused us to lose ourselves in such a way that we do not even know what we have lost.
With Dostoyevsky’s Idiot and Aquinas’ Dumb Ox as guides, this book seeks to recover the elemental mystery of the natural law, a law revealed only in wonder. If ethics is to guide us along the way, it must recover its subordination; description must precede prescription. If ethics is to invite us along the way, it cannot lead, either as politburo, or even as public orthodoxy. It cannot be smugly symbolic but must be by way of signage, of directionality, of the open realization that ethical meaning is en route, pointing the way because it is within the way, as only sign, not symbol, can point to the sacramental terminus. The courtesies of dogma and tradition are the road signs and guideposts along the longior via, not themselves the termini. We seek the dialogic heart of the natural law through two seemingly contradictory voices and approaches: St. Thomas Aquinas and his famous five ways, and Fyodor Dostoyevsky’s holy idiot, Prince Myshkin. It is precisely the apparent miscellany of these selected voices that provide us with a connatural invitation into the natural law as subordinated, as descriptive guide, not as prescriptive leader.
The loss of a real and heartfelt belief in God--and by "real" I mean an experience that is both steady and moving, ethereal though down-to-earth, sentimental but never trite--comes from an earlier more foundational loss, namely that of an ardent and directed desire for heaven, and more specifically, that paradisal longing for the resurrected life. This book seeks to recover the neglected nature of heaven, degraded into something "out-there" and unknown, degraded further into a vague wish for immortality and the often empty words of consolation. Or even worse, the almost comic book reduction of heaven to an earthly social(ist) paradise, the immanentization of the Christian eschaton. The vague "better place," which is meant well, often means nothing at all, or worse than that can hamper us when approaching and engaging the mystery of grief. This book will address and interrogate various questions about the nature of the afterlife--on the status of guilt, forgiveness, friendship, love, embodiment, sexuality--and propose various paths to answers. We are talking about that sacred innermost promise: the hope of paradisal reunion most secret and yet most universal, never abstract and shapeless, but embodied and individual. We must wonder whether our casual forgetting of this estuary of human hope, the resurrected life, has caused us to lose ourselves in such a way that we do not even know what we have lost.
Immediacy and Meaning seeks to approach the odd uneasiness at root in all metaphysical meaning; that the human knower attempts to mediate what cannot be mediated; that there is a pre-cognitive immemorial immediacy to Being that renders its participants irreducible, incommunicable and personal. The dilemma of metaphysics rests on the relationship between the spectator and the player, both as essential responses to the immediacy of Being. Immediacy and Meaning is an attempt to pause, but without retreat, to be a spectator within the game, to gain access into this immediate Presence, for a moment only perhaps, before the signatory failure into metaphysical language returns us to the mediated. J. K. Huysman's semi-autobiographical tetralogy anchors this book as a meditation, neither purely poetic nor only philosophical; it claims a unique territory when attempting to speak what cannot be spoken. The unnerving merits of nominalism, the difficulties of an honest appraisal of efficacious prayer, the mad sanity of the muse, the relationship between the uncreated and the created, and an originary ethics of antagonism, each serves to clarify the formation of a new epistemology.
This is a work of doing, of poesis, an enacting philosophy and theology through immediacy. It seeks to call to mind our original interrogative stance in Being, as did the Eleatic poem, the dialogic power of Plato, even Heidegger’s indwelling. Should the philosopher want to recover philosophical wonder, then this is the road to be traveled; thought needs raw unmanageable experience. Ordered thought dies without the first eventful taste of time briefly eclipsing Being, and Being thrusting time back down into supplication. Without this confrontation, the very measure of humans as the horizon between time and eternity, closer to angels, but neither angel nor fully animal, our thinking becomes ideological and self-enclosed patterns of attrition. The ten cycles of poetry—God, Sex, Surrender, Death, Time, Art, Prayer, Love, Rosary, Suffering—intend a new kind of philosophical and theological thinking. Here, the poet begins from the unrepeatable courtship with the intimate new, with the blushed and chaste forever-firsts of existence as Truth, Goodness, and Beauty in actus. In this new kind of philosophizing, love is the architect of the game. The poet has no chance of winning against the designer who can remove the pieces.
Tregenna Hill: Altars and Allegories are love poems cutting through and across the many layers of love: personal, historical, religious, and philosophical; an elegy to the beginnings and ends, to the untranslatable moments in time which contain all that is Good and Beautiful. At the altar before God and human intimacy, there remains the gentle yet brutal yoking of eros and agape with innocence, ecstasy, confession, newness, temporality, death, and surrender.
This book brings Aquinas and Heidegger into dialogue and offers an original and comprehensive rethinking of the nature of temporality and the origins of metaphysical inquiry.
The discourse between nature and grace finds its linguistic and existential podium in the political condition of human beings. As Caitlin Smith Gilson shows, it is in this arena that the perennial territorial struggle of faith and reason, God and man, man and state, take place; and it is here that the understanding of the personal-as-political, as well as the political-as-personal, finds its meaning. And it is here, too, that the divine finds or is refused a home. Any discussion of ?post-secular society? has its origins in this political dialogue between nature and grace, the resolution of which might determine not only a future post-secular society but one in which awe is re-united to affection, solidarity and fraternity. Smith Gilson questions whether the idea of pure nature antecedently disregards the fact that grace enters existence and that this accomplishes a conversion in the metaphysical/existential region of man's action and being. This conversion alters how man acts as an affective, moral, intellectual, social, political and spiritual being. State of nature theories, transformed yet retained in the broader metaphysical and existential implications of the Hegelian Weltgeist, are shown to be indebted to the ideological restrictedness of pure nature (natura pura) as providing the foremost adversary to any meaningful type of divine presence within the polis, as well as inhibiting the phenomenological facticity of man as an open nature.
Immediacy and Meaning seeks to approach the odd uneasiness at root in all metaphysical meaning; that the human knower attempts to mediate what cannot be mediated; that there is a pre-cognitive immemorial immediacy to Being that renders its participants irreducible, incommunicable and personal. The dilemma of metaphysics rests on the relationship between the spectator and the player, both as essential responses to the immediacy of Being. Immediacy and Meaning is an attempt to pause, but without retreat, to be a spectator within the game, to gain access into this immediate Presence, for a moment only perhaps, before the signatory failure into metaphysical language returns us to the mediated. J. K. Huysman's semi-autobiographical tetralogy anchors this book as a meditation, neither purely poetic nor only philosophical; it claims a unique territory when attempting to speak what cannot be spoken. The unnerving merits of nominalism, the difficulties of an honest appraisal of efficacious prayer, the mad sanity of the muse, the relationship between the uncreated and the created, and an originary ethics of antagonism, each serves to clarify the formation of a new epistemology.
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