Like medieval maps with their intricate illustrations, unusual proportions, and omission of seemingly crucial details, medieval works of theology were designed to provide not an objective lay of the land for disinterested study but an itinerary for individuals traveling a specific route. To read was to be taken by the hand and to join fellow travelers on a journey of participation -- and ultimately union -- with God.
Speculative realism is one of the most talked-about movements in recent Continental philosophy. It has been discussed widely amongst the younger generation of Continental philosophers seeking new philosophical approaches and promises to form the cornerstone of future debates in the field. This book introduces the contexts out of which speculative realism has emerged and provides an overview of the major contributors and latest developments. It guides the reader through the important questions asked by realism (what can I know? what is reality?), examining philosophy's perennial questions in new ways. The book begins with the speculative realist's critique of 'correlationism', the view that we can never reach what is real beneath our language systems, our means for perception, or our finite manner of being-in-the-world. It goes on to critically review the work of the movement's most important thinkers, including Quentin Meillassoux, Ray Brassier, and Graham Harman, but also other important writers such as Jane Bennett and Catherine Malabou whose writings delineate alternative approaches to the real. It interrogates the crucial questions these thinkers have raised and concludes with a look toward the future of speculative realism, especially as it relates to the reality of time.
A Jewish theologian engages leading postliberal Christian thinkers who argue that Christ and the church do not replace God's love of Israel and the Jews.
The subtitle of Pound's book could have been 'Lacan with Kierkegaard'. It stages an extraordinary dialogue between the two thinkers, demonstrating the Kierkegaardian resonances of the key Lacanian concepts. From now on, we know that the Freudian notion of 'trauma', its sexual references notwithst anding, belongs to the domain of the divine. The book is a true event: after reading it, neither Kierkegaard nor Lacan will remain the same in our theoretical imaginary. You can ignore this book... if you want to remain a happy idiot." - Slavoj i ek "Marcus Pound's first book is the most important sustained reflection on the relation of Theology and Psychoanalysis to date. His approach is admirably focussed, since it compares the ideas of the theological founder of complex motivational psychology - Soren Kierkegaard - with those of the most sophisticated secular psychoanalytical theorist -Jacques Lacan. In doing so Pound offers, in a short compass, both a psychological deepening of theological orthodoxy and a theological critique of psychoanalysis as such. Future engagement with this area must begin with this lucid, subtle and brilliant treatise." - John Milbank "The vitality of Christian theology today, its creativity, its imaginative and scholarly engagement, are nowhere more evident than in this book. Pound's presentation of an interface between psychology and doctrine is as bold as it is original. Kierkegaard meets Lacan, trauma is related to liturgy and therapy to sacramentalism - all under the aegis of Aquinas! This is contemporary theology at its best - exploring new terrains and forging distinctive relations between onetime strangers." - Graham Ward
In recent philosophical discourse, there has been a proliferation of work in the field of philosophy of religion, and in particular at the intersection between epistemology and philosophy of religion. Much of that interest has centred on the emergence of what has come to be known as 'Reformed Epistemology'. The central claim of Reformed epistemologists is that belief in God is properly basic. The purpose of the arguments offered by Reformed epistemologists is to oppose what Plantinga calls the 'de jure' objection to theistic belief - the idea that it is somehow irrational, a dereliction of epistemic duty, or in some other sense epistemically unacceptable, to believe in God. This objection is distinct from what Plantinga labels the 'de facto' objection - the objection that, whatever the rational status of belief in God, it is, in fact, a false belief. The primary goal of Reformed epistemology, then, is to defend Christian belief against the de jure objection, thereby showing that everything really depends on the truth of Christian belief. This book demonstrates the feasibility of combining the Reformed epistemologist's position with an argument for theism that the author draws from Charles Taylor's work. In it, he shows the value that would be added to the Reformed epistemologist's position by such a combination.
This will help us customize your experience to showcase the most relevant content to your age group
Please select from below
Login
Not registered?
Sign up
Already registered?
Success – Your message will goes here
We'd love to hear from you!
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.