Philip Goodchild – författare

The life of the mind offers a resource for discovering the basic categories of the cosmos. This is a distinctive impetus shared by the Christian heritage, especially from Jesus, Augustine, and Anselm, and the modern critical turn to the subject, especially Kant, Hegel, Schopenhauer, Kierkegaard, and Bergson. The problem is to find accounts of God and metaphysics which fully realize this divergent impetus. Spirituality, articulated here as orienting attention, concern, and trust, enables a more substantial account of being than space, time, causation, essences, and identities. For a living mind to have substance means that thoughts matter, are sincere, and are trustworthy.This vision changes the significance of modern critiques of metaphysics. Kant's project becomes one of grounding in intrinsic reasons, rather than proposing limits, and so is an heir to Plato and Anselm. Nietzsche's project becomes one of endowing things with meaning and substance, rather than a revaluation of all values. Bergson's project becomes one of orientation in accordance with the creative unfolding of time. To be reasonable is to ground, transvalue, and orient^—^ to think is to act, to participate in creation, judgement, and redemption.This renewal of metaphysics after the critical turn raises a vital problem: what becomes of the existence of God? God is restored as the focal point of reference for a renewed metaphysics after the critical turn. After this turn to spirituality, the nature of God itself becomes more fully expressible and thinkable. This radical and profound project has the potential to set agendas for generations to come.

Goodchild examines the theory of money in a comparable manner to Adam Smith, Karl Marx and Georg Simmel. However by contrast to the conclusions of these thinkers, he proposes that money is essentially created in excess of reserves, making it a simultaneous credit and debt. Since money is a debt that must be repaid with interest in the form of money, then the creation of money imposes a social demand for an increase in profit and an increase in the creation of money in order to repay debt. This vicious circle drives the expansion of the global economy. In summary, Goodchild argues that money is a promise, a supreme value, a transcendent value and an obligation or a law. He argues that money has taken the place of God. It is the dominant global religion in practice, even if no one believes in it in principle.

Our global ecological crisis demands that we question the rationality of the culture that has caused it: western modernity's free market capitalism. Philip Goodchild develops arguments from Nietzsche, Adorno, Horkheimer, and Marx, to suggest that our love of Western modernity is an expression of a piety in which capitalism becomes a global religion, in practice, if not always in belief. This book presents a philosophical alternative that demands attention from philosophers, critical theorists, philosophers of religion, theologians, and those in ecological politics.

Our global ecological crisis demands that we question the rationality of the culture that has caused it: western modernity's free market capitalism. Philip Goodchild develops arguments from Nietzsche, Adorno, Horkheimer, and Marx, to suggest that our love of Western modernity is an expression of a piety in which capitalism becomes a global religion, in practice, if not always in belief. This book presents a philosophical alternative that demands attention from philosophers, critical theorists, philosophers of religion, theologians, and those in ecological politics.

This accessible book examines critically the writings of Deleuze and Guattari, clarifying the ideas of these two notoriously difficult thinkers without over-simplifying them.

Divided into three sections - Knowledge, Power, and Liberation of Desire - the book provides a systematic account of the intellectual context as well as an exhaustive analysis of the key themes informing Deleuze and Guattari's work. It provides the framework for reading the important and influential study Capitalism and Schizophrenia and, with the needs of students in mind, explains the key concepts in Deleuze and Guattari's discussion of philosophy, art and politics. Definitive and incisive, the book will be invaluable in situating the philosophy of these two major figures within the perspective of the social and human sciences.

Theology of Money is a philosophical inquiry into the nature and role of money in the contemporary world. Philip Goodchild reveals the significance of money as a dynamic social force by arguing that under its influence, moral evaluation is subordinated to economic valuation, which is essentially abstract and anarchic. His rigorous inquiry opens into a complex analysis of political economy, encompassing markets and capital, banks and the state, class divisions, accounting practices, and the ecological crisis awaiting capitalism. Engaging with Christian theology and the thought of Carl Schmitt, Georg Simmel, Karl Marx, Adam Smith, and many others, Goodchild develops a theology of money based on four contentions, which he elaborates in depth. First, money has no intrinsic value; it is a promise of value, a crystallization of future hopes. Second, money is the supreme value in contemporary society. Third, the value of assets measured by money is always future-oriented, dependent on expectations about how much might be obtained for those assets at a later date. Since this value, when realized, will again depend on future expectations, the future is forever deferred. Financial value is essentially a degree of hope, expectation, trust, or credit. Fourth, money is created as debt, which involves a social obligation to work or make profits to repay the loan. As a system of debts, money imposes an immense and irresistible system of social control on individuals, corporations, and governments, each of whom are threatened by economic failure if they refuse their obligations to the money system. This system of debt has progressively tightened its hold on all sectors and regions of global society. With Theology of Money, Goodchild aims to make conscious our collective faith and its dire implications.

"Philosophy of religion," in recent decades, has been the study of the rationality, coherence, and truth-claims of classical theism. Yet philosophical reflection on religion has included much more than this: it has been the creative construction of a religious philosophy; it has critically examined claims for religious authority and certainty; it has explored the principles underlying religious thought and life; it has exposed domination, deception, and illusion, it has explored the subjective, practical, and spiritual dimensions of religion.This collection brings together essays by a variety of contemporary philosophers who are working in this broader tradition: Pamela Sue Anderson, Gary Banham, Bettina Bergo, John Caputo, Matthew Haltman, Wayne Hudson, Grace Jantzen, Donna Jowett, Greg Sadler, Graham Ward, and Edith Wyschogrod.

Religion and European Philosophy: Key Thinkers from Kant to Žižek draws together a diverse group of scholars in theology, religious studies, and philosophy to discuss the role that religion plays among key figures in the European philosophical tradition. Designed for accessibility, each of the thirty-four chapters includes background information on the key thinker, an overview of the main themes, concepts, and concerns that occupy his or her attention, and a discussion of the religious and theological elements present in his or her thought, in light of contemporary issues. Given the scope of the volume, Religion and European Philosophy will be the go-to guide for understanding the religious and theological dimensions of European philosophy, for both students and established researchers alike.

Religion and European Philosophy: Key Thinkers from Kant to Žižek draws together a diverse group of scholars in theology, religious studies, and philosophy to discuss the role that religion plays among key figures in the European philosophical tradition. Designed for accessibility, each of the thirty-four chapters includes background information on the key thinker, an overview of the main themes, concepts, and concerns that occupy his or her attention, and a discussion of the religious and theological elements present in his or her thought, in light of contemporary issues. Given the scope of the volume, Religion and European Philosophy will be the go-to guide for understanding the religious and theological dimensions of European philosophy, for both students and established researchers alike.

This title was first published in 2003. Can difference be subordinated to identity, simplicity or diversity? Or does it make a difference to the entire way in which we think? This book challenges the dominant agenda in the discipline of philosophy of religion by exploring issues of difference that have hitherto been obscured. It draws together some of the most innovative work in philosophical thinking about religion by some of the most creative and radical new thinkers in the field. Moving beyond debates between believers and skeptics, the contributors draw on critical theory to address differences in rationality, gender, tradition, culture and politics, showing how it is possible to think differently. Assumptions about rational neutrality, belief, tradition, experience and identity that undergird the rational exploration of classical theism are deconstructed. Instead it becomes important to explore a critical ethical reasoning, religious performance, internal religious tensions, location in culture, and a relation to exteriority as the groundwork for a future philosophy of religion. The challenging new directions for inquiry presented in this volume offer philosophers of religion, theologians, and critical and cultural theorists fresh insights into ways of addressing problems of religious difference.

This title was first published in 2003. Can difference be subordinated to identity, simplicity or diversity? Or does it make a difference to the entire way in which we think? This book challenges the dominant agenda in the discipline of philosophy of religion by exploring issues of difference that have hitherto been obscured. It draws together some of the most innovative work in philosophical thinking about religion by some of the most creative and radical new thinkers in the field. Moving beyond debates between believers and skeptics, the contributors draw on critical theory to address differences in rationality, gender, tradition, culture and politics, showing how it is possible to think differently. Assumptions about rational neutrality, belief, tradition, experience and identity that undergird the rational exploration of classical theism are deconstructed. Instead it becomes important to explore a critical ethical reasoning, religious performance, internal religious tensions, location in culture, and a relation to exteriority as the groundwork for a future philosophy of religion.

In line with the development of political theology and economic theology in contemporary European thought, Credit and Faith offers a critical account of the faith structures within economic life and institutions. Goodchild’s ground-breaking work provides a philosophical appropriation of the economic dimension of the New Testament and fresh theological, philosophical and economic perspectives on the present.Covering the theological roots of the way economic life was, and is, articulated, the philosophical roots of value and debt and the economic roots of credit and creation, this book charts the emergence of early theories of capital and banking through a consideration of credit. It draws on some neglected historical figures, as well as Jules Lagneau, Simone Weil, the Kantian problem of freedom and necessity and a critical reading of the early Marx and of Nietzsche’s genealogy; through this Goodchild explains how the Financial Revolution was able to conceal the credit economy which was its foundation and foster the pursuit of self-interest instead of the common good.This innovative interweaving of theology, philosophy and economics constructs a new metaphysical framework for a critical account of the faith structures within economic life and institutions and returns to the practice of philosophy as a way of life – a practical, engaged, worldy discipline.

In line with the development of political theology and economic theology in contemporary European thought, Credit and Faith offers a critical account of the faith structures within economic life and institutions. Goodchild’s ground-breaking work provides a philosophical appropriation of the economic dimension of the New Testament and fresh theological, philosophical and economic perspectives on the present.Covering the theological roots of the way economic life was, and is, articulated, the philosophical roots of value and debt and the economic roots of credit and creation, this book charts the emergence of early theories of capital and banking through a consideration of credit. It draws on some neglected historical figures, as well as Jules Lagneau, Simone Weil, the Kantian problem of freedom and necessity and a critical reading of the early Marx and of Nietzsche’s genealogy; through this Goodchild explains how the Financial Revolution was able to conceal the credit economy which was its foundation and foster the pursuit of self-interest instead of the common good.This innovative interweaving of theology, philosophy and economics constructs a new metaphysical framework for a critical account of the faith structures within economic life and institutions and returns to the practice of philosophy as a way of life – a practical, engaged, worldy discipline.

In Economic Theology, Goodchild offers a philosophical analysis of the contemporary economy in terms of the way it structures credit and faith. The Great Financial Crisis of 2007 and onwards has exposed the extent to which the economy functions as a network of credits and debts. Credit and debt may now be understood as the driving force of economic behaviour.In this analysis, economic theories of markets and money are also ways of ordering trust. Similarly, the institutions of money, finance and banking provide the framework enabling trust and cooperation. Goodchild explores how reliance on such theories and institutions produces disequilibrium dynamics, growing inequalities, increasing enclosure, resource depletion and breakdown. Nevertheless, the failures of the system only intensify efforts to extend the system itself.Building on and extending Goodchild’s Theology of Money, the author exposes the extent to which humanity has become enslaved within theories and institutions of its own making. As the second volume in his Credit and Faith trilogy, Goodchild explains how the economy itself is a way of shaping time and attention, care and evaluation, trust and cooperation, so directly assuming a theological role. This volume extends the theological critique of the dynamics of financial capitalism.

In Economic Theology, Goodchild offers a philosophical analysis of the contemporary economy in terms of the way it structures credit and faith. The Great Financial Crisis of 2007 and onwards has exposed the extent to which the economy functions as a network of credits and debts. Credit and debt may now be understood as the driving force of economic behaviour.In this analysis, economic theories of markets and money are also ways of ordering trust. Similarly, the institutions of money, finance and banking provide the framework enabling trust and cooperation. Goodchild explores how reliance on such theories and institutions produces disequilibrium dynamics, growing inequalities, increasing enclosure, resource depletion and breakdown. Nevertheless, the failures of the system only intensify efforts to extend the system itself.Building on and extending Goodchild’s Theology of Money, the author exposes the extent to which humanity has become enslaved within theories and institutions of its own making. As the second volume in his Credit and Faith trilogy, Goodchild explains how the economy itself is a way of shaping time and attention, care and evaluation, trust and cooperation, so directly assuming a theological role. This volume extends the theological critique of the dynamics of financial capitalism.