By John D. Caputo
At the center of the present surge of curiosity in faith between modern Continental philosophers stands Augustine’s Confessions. With Derrida’s Circumfession consistently within the heritage, this quantity takes up the provocative readings of Augustine via Heidegger, Lyotard, Arendt, and Ricoeur. Derrida himself presides over and reviews on essays through significant Continental philosophers and across the world famous Augustine students. whereas stories on and approximately Augustine as a thinker abound, none method his paintings from any such uniquely postmodern viewpoint, displaying either the continued relevance of Augustine and the non secular resonances inside of postmodernism. Posed on the intersection of philosophy, theology, and spiritual reports, this publication 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 comprise 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 Religion―Merold Westphal, common editor
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Additional resources for Augustine and Postmodernism: Confessions and Circumfession
If I so much insist on circumcision in this text, it is because circumcision is precisely something which happens to a powerless child before he can speak, before he can sign, before he has a name. It is by this mark that he is inscribed in a community, whether he wants it or not. This happened to him and leaves a mark, a scar, a signature on his body. This happened before him, so to speak. It’s a heritage that he cannot deny, whatever he does or he doesn’t do. Today, preparing this session without being able to prepare it, because I didn’t know Geoff ’s text, I was looking at this book [Jacques Derrida].
It depends on what the name God names. It depends on a number of questions we are addressing now. ” and she was frightened by the idea that I would be an atheist. She couldn’t understand that. But am I anything else than I’m supposed to be? Je passe pour athée. In some circles, it depends on the context. There are community contexts in which that I’m considered an atheist, others in which I am not, and I don’t know myself. I would answer these questions with an endless number of protocols, and that’s what my life is made of.
I am overwhelmed by your hospitality and all the more so under these tragic circumstances when I wanted to be, and I do feel, closer to you than ever, sharing, of course, all of your grief and mourning and compassion. I was in Shanghai on September the 11th, and then I went back to Europe—Paris and Frankfurt. Since then I have never stopped trying to realize the event, what happened to these places, especially to the Twin Towers, which beyond everything general which can be said about them, and has been said about them, are very dear to my heart.
Augustine and Postmodernism: Confessions and Circumfession by John D. Caputo