By Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W
John D. Caputo is Thomas J. Watson Professor of faith and arts and professor of philosophy at Syracuse college and the David R. prepare dinner Professor Emeritus of Philosophy at Villanova collage. His newest books are The weak point of God: A Theology of the development and Philosophy and Theology. Gianni Vattimo is emeritus professor of philosophy on the collage of Turin and a member of the ecu Parliament. His books with Columbia collage Press are Christianity, fact, and Weakening religion: A discussion (with René Girard), no longer Being God: A Collaborative Autobiography, Art's declare to fact, After the dying of God, discussion with Nietzsche, the way forward for faith (with Richard Rorty), Nihilism and Emancipation: Ethics, Politics, and the legislations, and After Christianity. Jeffrey W. Robbins is affiliate professor of faith and philosophy at Lebanon Valley university.
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Extra info for After the Death of God
If it does interest me, it is evident that I do not look at it in a noninterested way. For Heidegger, this concept of interpretation also makes its way into his reflection on the historical sciences, as one can see reading not only the first parts of Being and Time but also so many other essays of that period. For Heidegger, then, it comes down to the following: I am an interpreter as long as I am not someone who looks at the world from the outside. I see the external world because I am inside it.
In other words, for Kierkegaard, the apparent Christianization of culture and politics made it virtually impossible to live up to the radical existential demands of a truly biblical faith. While Bonhoeffer and Kierkegaard were both religious thinkers who each in his own way tried to restore the integrity of the Christian faith, there were other nonreligious, or perhaps even antireligious, thinkers who also informed the eventual shape of the radical death of God movement. It is no surprise, after all, that the death of God movement is celebrated as the embrace and culmination of the modern trend toward a fully secularized culture—or if not fully secularized, at least a culture that had become increasingly suspicious of the institution of religion.
Undecidability is the reason that faith is faith and not Knowledge, and the way that faith can be true without Knowledge” (128). Vattimo, on the other hand, has an alternative reading of postmodernism that rests on a very different, more positive, understanding of the modern processes of secularization. ” By this he is referring to the modern fragmentation of religious authority that has both positive and negative consequences. Positively, it safeguards religious belief from coercion and at least provides the possibility that believers might recognize the contingency and historicity of their own beliefs.