By John D. Caputo

ISBN-10: 0253111080

ISBN-13: 9780253111081

ISBN-10: 0253345073

ISBN-13: 9780253345073

On the center of the present surge of curiosity in faith between modern Continental philosophers stands Augustine's Confessions. With Derrida's Circumfession continually within the history, this quantity takes up the provocative readings of Augustine via Heidegger, Lyotard, Arendt, and Ricoeur. Derrida himself presides over and reviews on essays by way of significant Continental philosophers and the world over famous Augustine students. whereas reviews on and approximately Augustine as a thinker abound, none procedure his paintings from the sort of uniquely postmodern standpoint, exhibiting either the continued relevance of Augustine and the non secular resonances inside of postmodernism. Posed on the intersection of philosophy, theology, and spiritual reviews, this ebook may be of curiosity to students and scholars of Augustine in addition to these attracted to the invigorating dialogue among philosophy, faith, and postmodernism.Contributors contain Geoffrey Bennington, Philippe Capelle, John D. Caputo, Elizabeth A. Clark, Hent de Vries, Jacques Derrida, Jean Bethke Elshtain, Richard Kearney, Catherine Malabou, James O'Donnell, Michael J. Scanlon, and Mark Vessey.Indiana sequence within the Philosophy of faith -- Merold Westphal, normal editor

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Extra resources for Augustine And Postmodernism: Confession And Circumfession (Indiana Series in the Philosophy of Religion)

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Coming back to the 11th of September—on one hand, it was a unique event, absolutely unique, as unique as were the victims, the thousands of people who died. Unique, irreplaceable victims and an irreplaceable, unique event. We mourn this unique event, but at the same time we have to do our best, responsibly, to account for what happened as unpredictable here, as unpredicted here. That is because we can analyze a number of things that, up to a certain point, without reducing the uniqueness of the event, could account for what happened this day; we can undertake a number of analyses on many levels: political, economic, ethnic, and religious—religious perhaps more than any other.

Of course, that’s why autobiography is not here a genre; rather, it is a question of the possibility of what they call autobiography, the autos in life. So that is the series of questions. When I challenge the truth as theoretical, or as determinate judgment, or as constative or even performative,7 when I say that to “make the truth” does not mean to me a constative or performative, that is a way of trying to think another truth. I don’t want to give up the idea of truth, the idea of the true. It’s a way of trying to think, that is, to remember that the event is true.

But in the structure of the statement you don’t have rigorous criteria to distinguish between mentioning and using. I think that, in the case of God, it’s more than ever the case that it’s impossible to distinguish between mentioning and using. If you are a radical atheist, and you just mention the word God, that means that you are supposed to understand what that word means, that you inherit the word in a culture that you are raised in, a culture in which the word God means something. For me, even if I say God doesn’t exist, I would immediately say the opposite.

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