Colby Dickinson – författare

From the mid to the late 20th century various French thinkers have at times toyed wth the label of ‘the saint', applying it to friends, colleagues, the revered nd even the worshipped such as Genet, Sartre, Camus or Foucault. Despite this profaning of the term, however, here are many subtle truths which emerge from its usage among such writers. This volume is devoted to exploring certain varied notions of ‘the saint' in recent French philosophical and literary thought from within a theological context, offering insights and valuable contributions toward how we understand sainthood in cultural, philosophical and religious terms. Each essay focuses on the convergence of a particular author's work and their various (re)formulations of ‘saintliness' in their writings, whether this concept is directly expressed in their writings or not. In general, the aim of the volume is to develop a critical engagement between each authors' philosophical worldview and historical notions of sainthood, such that we are capable of providing new understandings of what a ‘saint' could be said to be in our world today.

This is a view of the work of philosopher Giorgio Agamben in relation to his own most basic theological premises and the discipline of theology. Though the work of Italian theorist Giorgio Agamben has been increasing in popularity over the last several years in the English-speaking world, little work has been done directly on the theological legacy which actually dominates the overall force of his critical analyses, a topic which has intrigued his readers since the publication of his short book on Saint Paul's 'Letter to the Romans'. "Agamben and Theology" intends to illuminate such a connection by examining the theologically inflected terms that have come to dominate his work over time, including the messianic, the sacred, sovereignty, glory, creation, original sin, redemption and revelation. "The Philosophy and Theology" series looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

From the mid to the late 20th century various French thinkers have at times toyed with the label of ‘the saint', applying it to friends, colleagues, the revered and even the worshipped such as Genet, Sartre, Camus or Foucault. Despite this profaning of the term, however, there are many subtle truths which emerge from its usage among such writers.This volume is devoted to exploring certain varied notions of ‘the saint' in recent French philosophical and literary thought from within a theological context, offering insights and valuable contributions toward how we understand sainthood in cultural, philosophical and religious terms.Each essay focuses on the convergence of a particular author's work and their various (re)formulations of ‘saintliness' in their writings, whether this concept is directly expressed in their writings or not. In general, the aim of the volume is to develop a critical engagement between each authors' philosophical worldview and historical notions of sainthood, such that we are capable of providing new understandings of what a ‘saint' could be said to be in our world today.

From the mid to the late 20th century various French thinkers have at times toyed wth the label of ''the saint'', applying it to friends, colleagues, the revered nd even the worshipped such as Genet, Sartre, Camus or Foucault. Despite this profaning of the term, however, here are many subtle truths which emerge from its usage among such writers. This volume is devoted to exploring certain varied notions of ''the saint'' in recent French philosophical and literary thought from within a theological context, offering insights and valuable contributions toward how we understand sainthood in cultural, philosophical and religious terms. Each essay focuses on the convergence of a particular author''s work and their various (re)formulations of ''saintliness'' in their writings, whether this concept is directly expressed in their writings or not. In general, the aim of the volume is to develop a critical engagement between each authors'' philosophical worldview and historical notions of sainthood, such that we are capable of providing new understandings of what a ''saint'' could be said to be in our world today.

This book provides a view of the work of philosopher Giorgio Agamben in relation to his own most basic theological premises and the discipline of theology.

From the mid to the late 20th century various French thinkers have at times toyed wth the label of ''the saint'', applying it to friends, colleagues, the revered nd even the worshipped such as Genet, Sartre, Camus or Foucault. Despite this profaning of the term, however, here are many subtle truths which emerge from its usage among such writers. This volume is devoted to exploring certain varied notions of ''the saint'' in recent French philosophical and literary thought from within a theological context, offering insights and valuable contributions toward how we understand sainthood in cultural, philosophical and religious terms. Each essay focuses on the convergence of a particular author''s work and their various (re)formulations of ''saintliness'' in their writings, whether this concept is directly expressed in their writings or not. In general, the aim of the volume is to develop a critical engagement between each authors'' philosophical worldview and historical notions of sainthood, such that we are capable of providing new understandings of what a ''saint'' could be said to be in our world today.

This book provides a view of the work of philosopher Giorgio Agamben in relation to his own most basic theological premises and the discipline of theology.

This book contains a view of the work of philosopher Giorgio Agamben in relation to his own most basic theological premises and the discipline of theology. Though the work of Italian theorist Giorgio Agamben has been increasing in popularity over the last several years in the English-speaking world, little work has been done directly on the theological legacy which actually dominates the overall force of his critical analyses, a topic which has intrigued his readers since the publication of his short book on Saint Paul's "Letter to the Romans". "Agamben and Theology" intends to illuminate such a connection by examining the theologically inflected terms that have come to dominate his work over time, including the messianic, the sacred, sovereignty, glory, creation, original sin, redemption, and revelation. "The Philosophy and Theology" series looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

In view of the double vocative that characterizes the relation of Creator to creature, this book offers critiques of modern and postmodern philosophy for the ways in which they have separated philosophy, theology, and spirituality.This collection examines the complicated relationship of God to Being and the meaning of Revelation, as well as highlighting the context and the role of the Spiritual Exercises of Ignatius Loyola. Discussions include the Catholic Principle and its relevance in contemporary times, and Christian epic visionaries such as Dante, Milton, Blake, and Joyce, providing scholars a forum to debate their theological identity and its meaning for future studies. This volume contributes a unique engagement from many perspectives with the Catholic intellectual tradition in its philosophical, theological, spiritual, literary, and artistic dimensions.

In view of the double vocative that characterizes the relation of Creator to creature, this book offers critiques of modern and postmodern philosophy for the ways in which they have separated philosophy, theology, and spirituality.This collection examines the complicated relationship of God to Being and the meaning of Revelation, as well as highlighting the context and the role of the Spiritual Exercises of Ignatius Loyola. Discussions include the Catholic Principle and its relevance in contemporary times, and Christian epic visionaries such as Dante, Milton, Blake, and Joyce, providing scholars a forum to debate their theological identity and its meaning for future studies. This volume contributes a unique engagement from many perspectives with the Catholic intellectual tradition in its philosophical, theological, spiritual, literary, and artistic dimensions.

In view of the double vocative that characterizes the relation of Creator to creature, this book offers critiques of modern and postmodern philosophy for the ways in which they have separated philosophy, theology, and spirituality.This collection examines the complicated relationship of God to Being and the meaning of Revelation, as well as highlighting the context and the role of the Spiritual Exercises of Ignatius Loyola. Discussions include the Catholic Principle and its relevance in contemporary times, and Christian epic visionaries such as Dante, Milton, Blake, and Joyce, providing scholars a forum to debate their theological identity and its meaning for future studies. This volume contributes a unique engagement from many perspectives with the Catholic intellectual tradition in its philosophical, theological, spiritual, literary, and artistic dimensions.

In view of the double vocative that characterizes the relation of Creator to creature, this book offers critiques of modern and postmodern philosophy for the ways in which they have separated philosophy, theology, and spirituality.This collection examines the complicated relationship of God to Being and the meaning of Revelation, as well as highlighting the context and the role of the Spiritual Exercises of Ignatius Loyola. Discussions include the Catholic Principle and its relevance in contemporary times, and Christian epic visionaries such as Dante, Milton, Blake, and Joyce, providing scholars a forum to debate their theological identity and its meaning for future studies. This volume contributes a unique engagement from many perspectives with the Catholic intellectual tradition in its philosophical, theological, spiritual, literary, and artistic dimensions.

In the Arcades Project, Walter Benjamin writes that his work is "related to theology as blotting pad is related to ink. It is saturated with it." For a thinker so decisive to critical literary, cultural, political, and aesthetic writings over the past half-century, Benjamin's relationship to theological matters has been less observed than it should, even despite a variety of attempts over the last four decades to illuminate the theological elements latent within his eclectic and occasional writings. Such attempts, though undeniably crucial to comprehending his thought, remain in need of deepened systematic analysis. In bringing together some of the most renowned experts from both sides of the Atlantic, Walter Benjamin and Theology seeks to establish a new site from which to address both the issue of Benjamin's relationship with theology and all the crucial aspects that Benjamin himself grappled with when addressing the field and operations of theological inquiry.

In the Arcades Project, Walter Benjamin writes that his work is "related to theology as blotting pad is related to ink. It is saturated with it." For a thinker so decisive to critical literary, cultural, political, and aesthetic writings over the past half-century, Benjamin's relationship to theological matters has been less observed than it should, even despite a variety of attempts over the last four decades to illuminate the theological elements latent within his eclectic and occasional writings. Such attempts, though undeniably crucial to comprehending his thought, remain in need of deepened systematic analysis. In bringing together some of the most renowned experts from both sides of the Atlantic, Walter Benjamin and Theology seeks to establish a new site from which to address both the issue of Benjamin's relationship with theology and all the crucial aspects that Benjamin himself grappled with when addressing the field and operations of theological inquiry.

There has been much philosophical speculation on the potential failure of language as well as the search for a presentation of the "thing itself" beyond representation. Words Fail pursues the writings of a trio of philosophers—Jacques Derrida, Philippe Lacoue-Labarthe, and Giorgio Agamben—as prime examples of how modern poetry presents us with a profitable vantage point from which to survey the ongoing struggle of living in a highly fragmented world.Alongside these thinkers, this book looks specifically at the form of spirituality that is given shape by this intersection of poetics and theological-philosophical reflection—all of which offer rich suggestions about our spiritual nature.

There has been much philosophical speculation on the potential failure of language as well as the search for a presentation of the "thing itself" beyond representation. Words Fail pursues the writings of a trio of philosophers—Jacques Derrida, Philippe Lacoue-Labarthe, and Giorgio Agamben—as prime examples of how modern poetry presents us with a profitable vantage point from which to survey the ongoing struggle of living in a highly fragmented world.Alongside these thinkers, this book looks specifically at the form of spirituality that is given shape by this intersection of poetics and theological-philosophical reflection—all of which offer rich suggestions about our spiritual nature.

Colby Dickinson proposes a new political theology rooted in the intersections between continental philosophy, heterodox theology, and orthodox theology. Moving beyond the idea that there is an irresolvable tension at the heart of theological discourse, the conflict between the two poles of theology is made intelligible. Dickinson discusses the opposing poles simply as manifestations of reform and revolution, characteristics intrinsic to the nature of theological discourse itself. Outlining the illuminating space of theology, Theological Poverty in Continental Philosophy breaks new ground for critical theology and continental philosophy.Within the theology of poverty, the believer renounces the worldly for the divine. Through this focus on the poverty intrinsic to religious calling, the potential for cross-pollination between the theological and the secular is highlighted. Ultimately situating the virtue of theological poverty within a poststructuralist, postmodern world, Dickinson is not content to position Christian philosophy as the superior theological position, moving away from the absolute values of one tradition over another. This universalising of theological poverty through core and uniting concepts like grace, negation, violence and paradox reveal the theory’s transmutable strength. By joining up critical theology and the philosophy of religion in this way, the book broadens the possibility of a critical dialogue both between and within disciplines.

Colby Dickinson proposes a new political theology rooted in the intersections between continental philosophy, heterodox theology, and orthodox theology. Moving beyond the idea that there is an irresolvable tension at the heart of theological discourse, the conflict between the two poles of theology is made intelligible. Dickinson discusses the opposing poles simply as manifestations of reform and revolution, characteristics intrinsic to the nature of theological discourse itself. Outlining the illuminating space of theology, Theological Poverty in Continental Philosophy breaks new ground for critical theology and continental philosophy.Within the theology of poverty, the believer renounces the worldly for the divine. Through this focus on the poverty intrinsic to religious calling, the potential for cross-pollination between the theological and the secular is highlighted. Ultimately situating the virtue of theological poverty within a poststructuralist, postmodern world, Dickinson is not content to position Christian philosophy as the superior theological position, moving away from the absolute values of one tradition over another. This universalising of theological poverty through core and uniting concepts like grace, negation, violence and paradox reveal the theory''s transmutable strength. By joining up critical theology and the philosophy of religion in this way, the book broadens the possibility of a critical dialogue both between and within disciplines.

Colby Dickinson proposes a new political theology rooted in the intersections between continental philosophy, heterodox theology, and orthodox theology. Moving beyond the idea that there is an irresolvable tension at the heart of theological discourse, the conflict between the two poles of theology is made intelligible. Dickinson discusses the opposing poles simply as manifestations of reform and revolution, characteristics intrinsic to the nature of theological discourse itself. Outlining the illuminating space of theology, Theological Poverty in Continental Philosophy breaks new ground for critical theology and continental philosophy.Within the theology of poverty, the believer renounces the worldly for the divine. Through this focus on the poverty intrinsic to religious calling, the potential for cross-pollination between the theological and the secular is highlighted. Ultimately situating the virtue of theological poverty within a poststructuralist, postmodern world, Dickinson is not content to position Christian philosophy as the superior theological position, moving away from the absolute values of one tradition over another. This universalising of theological poverty through core and uniting concepts like grace, negation, violence and paradox reveal the theory''s transmutable strength. By joining up critical theology and the philosophy of religion in this way, the book broadens the possibility of a critical dialogue both between and within disciplines.

Colby Dickinson proposes a new political theology rooted in the intersections between continental philosophy, heterodox theology, and orthodox theology. Moving beyond the idea that there is an irresolvable tension at the heart of theological discourse, the conflict between the two poles of theology is made intelligible. Dickinson discusses the opposing poles simply as manifestations of reform and revolution, characteristics intrinsic to the nature of theological discourse itself. Outlining the illuminating space of theology, Theological Poverty in Continental Philosophy breaks new ground for critical theology and continental philosophy.Within the theology of poverty, the believer renounces the worldly for the divine. Through this focus on the poverty intrinsic to religious calling, the potential for cross-pollination between the theological and the secular is highlighted. Ultimately situating the virtue of theological poverty within a poststructuralist, postmodern world, Dickinson is not content to position Christian philosophy as the superior theological position, moving away from the absolute values of one tradition over another. This universalising of theological poverty through core and uniting concepts like grace, negation, violence and paradox reveal the theory’s transmutable strength. By joining up critical theology and the philosophy of religion in this way, the book broadens the possibility of a critical dialogue both between and within disciplines.

Discussing the decline of faith and the rise of love in the modern era, Colby Dickinson proposes a critique of religious belief which addresses how a secular world can continue to mine religious traditions for their conceptual and emotional riches. Atheism and Love in the Modern Era argues that theism and atheism taken together can peel back the layers of abstraction, alienation, and disillusionment that always accompany our humanity in order to help us really see how it is to exist in this world. To illuminate this vision, Dickinson takes up the notion of love as a cultivation and practice of indifference as a letting go of one’s identity—a crucial concept that unites both religion and atheism through a concerted effort to detach from them both. The book is organized into four sections, each situating the concept of love in relation to a distinct theme: the first outlines modern secularized versions of various religious concepts, such as technology in the place of miracles or art in the place of religious revelation. The second argues that in a pluralistic world, the actual, lived realities of various religious communities and persons defy the static categories and classifications grouped under the umbrella of ‘religion’. The third section discusses and defines non-absolute love. The fourth section discusses how atheism, in its critiques of religion, misses the significance of de-centring the act of love.Dickinson elaborates his reflections through lucid engagement with a variety of thinkers including Žižek, Agamben, Irigaray, Derrida, Erich Fromm, Charles Taylor and Philip Kitcher. This is essential reading for those interested in popular debates around theism and atheism, as well as those concerned with the ways in which continental and analytic philosophy have addressed the continued significance of religious traditions.

Discussing the decline of faith and the rise of love in the modern era, Colby Dickinson proposes a critique of religious belief which addresses how a secular world can continue to mine religious traditions for their conceptual and emotional riches. Atheism and Love in the Modern Era argues that theism and atheism taken together can peel back the layers of abstraction, alienation, and disillusionment that always accompany our humanity in order to help us really see how it is to exist in this world. To illuminate this vision, Dickinson takes up the notion of love as a cultivation and practice of indifference as a letting go of one''s identity-a crucial concept that unites both religion and atheism through a concerted effort to detach from them both. The book is organized into four sections, each situating the concept of love in relation to a distinct theme: the first outlines modern secularized versions of various religious concepts, such as technology in the place of miracles or art in the place of religious revelation. The second argues that in a pluralistic world, the actual, lived realities of various religious communities and persons defy the static categories and classifications grouped under the umbrella of ''religion''. The third section discusses and defines non-absolute love. The fourth section discusses how atheism, in its critiques of religion, misses the significance of de-centring the act of love. Dickinson elaborates his reflections through lucid engagement with a variety of thinkers including Žižek, Agamben, Irigaray, Derrida, Erich Fromm, Charles Taylor and Philip Kitcher. This is essential reading for those interested in popular debates around theism and atheism, as well as those concerned with the ways in which continental and analytic philosophy have addressed the continued significance of religious traditions.

Discussing the decline of faith and the rise of love in the modern era, Colby Dickinson proposes a critique of religious belief which addresses how a secular world can continue to mine religious traditions for their conceptual and emotional riches. Atheism and Love in the Modern Era argues that theism and atheism taken together can peel back the layers of abstraction, alienation, and disillusionment that always accompany our humanity in order to help us really see how it is to exist in this world. To illuminate this vision, Dickinson takes up the notion of love as a cultivation and practice of indifference as a letting go of one''s identity-a crucial concept that unites both religion and atheism through a concerted effort to detach from them both. The book is organized into four sections, each situating the concept of love in relation to a distinct theme: the first outlines modern secularized versions of various religious concepts, such as technology in the place of miracles or art in the place of religious revelation. The second argues that in a pluralistic world, the actual, lived realities of various religious communities and persons defy the static categories and classifications grouped under the umbrella of ''religion''. The third section discusses and defines non-absolute love. The fourth section discusses how atheism, in its critiques of religion, misses the significance of de-centring the act of love. Dickinson elaborates his reflections through lucid engagement with a variety of thinkers including Žižek, Agamben, Irigaray, Derrida, Erich Fromm, Charles Taylor and Philip Kitcher. This is essential reading for those interested in popular debates around theism and atheism, as well as those concerned with the ways in which continental and analytic philosophy have addressed the continued significance of religious traditions.

Discussing the decline of faith and the rise of love in the modern era, Colby Dickinson proposes a critique of religious belief which addresses how a secular world can continue to mine religious traditions for their conceptual and emotional riches. Atheism and Love in the Modern Era argues that theism and atheism taken together can peel back the layers of abstraction, alienation, and disillusionment that always accompany our humanity in order to help us really see how it is to exist in this world. To illuminate this vision, Dickinson takes up the notion of love as a cultivation and practice of indifference as a letting go of one’s identity—a crucial concept that unites both religion and atheism through a concerted effort to detach from them both. The book is organized into four sections, each situating the concept of love in relation to a distinct theme: the first outlines modern secularized versions of various religious concepts, such as technology in the place of miracles or art in the place of religious revelation. The second argues that in a pluralistic world, the actual, lived realities of various religious communities and persons defy the static categories and classifications grouped under the umbrella of ‘religion’. The third section discusses and defines non-absolute love. The fourth section discusses how atheism, in its critiques of religion, misses the significance of de-centring the act of love.Dickinson elaborates his reflections through lucid engagement with a variety of thinkers including Žižek, Agamben, Irigaray, Derrida, Erich Fromm, Charles Taylor and Philip Kitcher. This is essential reading for those interested in popular debates around theism and atheism, as well as those concerned with the ways in which continental and analytic philosophy have addressed the continued significance of religious traditions.

Dickinson traces the development of two concepts, the messianic and the canonical, as they circulate, interweave and contest each other in the work of three prominent continental philosophers: Walter Benjamin, Jacques Derrida and Giorgio Agamben, though a strong supporting cast of Jan Assmann, Gershom Scholem, Jacob Taubes and Paul Ricoeur, among others, also play their respective roles throughout this study. He isolates how their various interactions with their chosen terms reflects a good deal of what is said within the various discourses that constitute what we have conveniently labelled, often in mistakenly monolithic terms, as 'Theology'.By narrowing the scope of this study to the dynamics generated historically by these contrasting terms, he also seeks to determine what exactly lies at the heart of theology's seemingly most treasured object: the presentation beyond any representation, the supposed true nucleus of all revelation and what lies behind any search for a 'theology of immanence' today.

Dickinson traces the development of two concepts, the messianic and the canonical, as they circulate, interweave and contest each other in the work of three prominent continental philosophers: Walter Benjamin, Jacques Derrida and Giorgio Agamben, though a strong supporting cast of Jan Assmann, Gershom Scholem, Jacob Taubes and Paul Ricoeur, among others, also play their respective roles throughout this study. He isolates how their various interactions with their chosen terms reflects a good deal of what is said within the various discourses that constitute what we have conveniently labelled, often in mistakenly monolithic terms, as 'Theology'.By narrowing the scope of this study to the dynamics generated historically by these contrasting terms, he also seeks to determine what exactly lies at the heart of theology's seemingly most treasured object: the presentation beyond any representation, the supposed true nucleus of all revelation and what lies behind any search for a 'theology of immanence' today.

Dickinson traces the development of two concepts, the messianic and the canonical, as they circulate, interweave and contest each other in the work of three prominent continental philosophers: Walter Benjamin, Jacques Derrida and Giorgio Agamben, though a strong supporting cast of Jan Assmann, Gershom Scholem, Jacob Taubes and Paul Ricoeur, among others, also play their respective roles throughout this study. He isolates how their various interactions with their chosen terms reflects a good deal of what is said within the various discourses that constitute what we have conveniently labelled, often in mistakenly monolithic terms, as 'Theology'.By narrowing the scope of this study to the dynamics generated historically by these contrasting terms, he also seeks to determine what exactly lies at the heart of theology's seemingly most treasured object: the presentation beyond any representation, the supposed true nucleus of all revelation and what lies behind any search for a 'theology of immanence' today.

Dickinson traces the development of two concepts, the messianic and the canonical, as they circulate, interweave and contest each other in the work of three prominent continental philosophers: Walter Benjamin, Jacques Derrida and Giorgio Agamben, though a strong supporting cast of Jan Assmann, Gershom Scholem, Jacob Taubes and Paul Ricoeur, among others, also play their respective roles throughout this study. He isolates how their various interactions with their chosen terms reflects a good deal of what is said within the various discourses that constitute what we have conveniently labelled, often in mistakenly monolithic terms, as 'Theology'.By narrowing the scope of this study to the dynamics generated historically by these contrasting terms, he also seeks to determine what exactly lies at the heart of theology's seemingly most treasured object: the presentation beyond any representation, the supposed true nucleus of all revelation and what lies behind any search for a 'theology of immanence' today.

While Giorgio Agamben's work has not previously been categorised as existentialist, his work creatively repackages important existentialist themes in a politico-theological context. This collection of essays offers creative new ways of considering Agamben's critique of the sovereign exception, as well as other existentialist themes, including feminism and postcolonialism. The international range of contributors each challenge, complicate or reimagine Agamben's reading of the sovereign exception, which appears among the writings of Kierkegaard, Nietzsche, Sartre, Heidegger, Beauvoir, Fanon, Kafka, Dostoevsky and others in both theistic and atheistic forms.Divided into three sections Agamben and the Sovereign Exception, Agamben and the Death of God and Existentialist Themes in Agamben this collection re-introduces Agamben as an unacknowledged existentialist philosopher who takes the major themes and concepts of existentialism in a startling new direction.