Transcending Boundaries in Philosophy and Theology - Böcker

This book expounds and analyses notions of transcendence, creation and incarnation reflectively and personally, combining both philosophical and religious insights. Preferring tender-minded approaches to reductively materialistic ones, it shows some ways in which reductive approaches to human affairs can distort the appreication of our lives and activities.In the book’s first half it examines a number of aspects of human life and experience in the thought of Darwin, Ruskin, and Scruton with a view to exploring the extent to which there could be intimations of transcendence. The second half is then devoted to outlining an account of divine creation and incarnation, deriving initially, though not uncritically, from the thought of Simone Weil. The text concludes by examining the extent to which grace is needed to engage in religious practice and belief.Taking in art, literature, music and classical Greek writings, this is a multifaceted thesis on transcendence. It will, therefore, will be of keen interest to any scholar of Philosophy of Religion, Theology, Aesthetics and Metaphysics.

Slavoj Žižek’s critical engagement with Christian theology goes much further than his seminal The Fragile Absolute (2000), or his The Puppet and the Dwarf (2003), or even his discussion with noted theologian John Milbank in The Monstrosity of Christ (2009). His reading of Christianity, utilising his signature elements of Lacanian psychoanalysis and Hegelian philosophy with modern philosophical currents, can be seen as a genuinely original contribution to the philosophy of religion. This book focuses on these aspects of Žižek’s thought with either philosophy and cultural theory, or Christian theology, serving as starting points of enquiry. Written by a panel of international contributors, each chapter teases out various strands of Žižek’s thought concerning Christianity and religion and brings them into a wider conversation about the nature of faith. These essays show that far from being an outright rejection of Christian thought and intellectual heritage, Žižek’s work could be seen as a perverse affirmation thereof. Thus, what he has to say should be of direct interest to Christian theology itself.Touching on thinkers such as Badiou, Lacan, Chesterton and Schelling, this collection is a dynamic reading and re-reading of Žižek’s relationship to Christianity. As such, scholars of theology, the philosophy of religion and Žižek more generally will all find this book to be of great interest.

This book interrogates the contemporary Lutheran theologian Eberhard Jüngel’s theological anthropology, arguing that Jüngel’s thought can provide a model for theological engagement with philosophical accounts of existence. Focusing on Jüngel’s theology of existence, the author explores the thought of philosophers, including Heidegger and Hegel, their influence on and application to his theology, and argues that Jüngel’s account of humanity should be seen as a response to atheistic existentialist accounts of existence.In showing how Jüngel’s theology is informed by and dependent on philosophical thought, this book provides a new lens on the interplay between philosophy, theology, and religion in twentieth-century German thought. It will be of particular interest to researchers in philosophy, theology, and philosophy of religion.

This book interrogates the contemporary Lutheran theologian Eberhard Jüngel’s theological anthropology, arguing that Jüngel’s thought can provide a model for theological engagement with philosophical accounts of existence. Focusing on Jüngel’s theology of existence, the author explores the thought of philosophers, including Heidegger and Hegel, their influence on and application to his theology, and argues that Jüngel’s account of humanity should be seen as a response to atheistic existentialist accounts of existence.In showing how Jüngel’s theology is informed by and dependent on philosophical thought, this book provides a new lens on the interplay between philosophy, theology, and religion in twentieth-century German thought. It will be of particular interest to researchers in philosophy, theology, and philosophy of religion.

This book expounds and analyses notions of transcendence, creation and incarnation reflectively and personally, combining both philosophical and religious insights. Preferring tender-minded approaches to reductively materialistic ones, it shows some ways in which reductive approaches to human affairs can distort the appreication of our lives and activities.In the book’s first half it examines a number of aspects of human life and experience in the thought of Darwin, Ruskin, and Scruton with a view to exploring the extent to which there could be intimations of transcendence. The second half is then devoted to outlining an account of divine creation and incarnation, deriving initially, though not uncritically, from the thought of Simone Weil. The text concludes by examining the extent to which grace is needed to engage in religious practice and belief.Taking in art, literature, music and classical Greek writings, this is a multifaceted thesis on transcendence. It will, therefore, will be of keen interest to any scholar of Philosophy of Religion, Theology, Aesthetics and Metaphysics.

Jonathan Edwards’ theologically sophisticated psychology of grace remains one of the deepest and most fertile theological psychologies in the Protestant tradition. The heart of his account lies in his foundational doctrine of spiritual perception where he locates the psychological core of the engraced Christian life. This work revisits Edwards’ doctrine from the perspective of recent work in the philosophy of emotions and other related philosophical sub-disciplines. The aim is to recover this often neglected theme in contemporary theology and renew it by bringing Edwards’ theological insights into conversation with various spheres of contemporary philosophical discussion. The account of spiritual perception that emerges from this interdisciplinary dialogue is one that seeks to revise, update and deepen Edwards’ own thinking on the matter in five major ways. The book concludes by arguing that the capacity for spiritual and emotional perception of the supreme good is grounded upon a wisdom-like seminal virtue centred upon the incarnate Christ (i.e., Christocentric wisdom). Such wisdom, on the renewed account, is considered the psychological core of transforming grace and the foundational basis upon which all other Christian virtues are formed.

This book presents the case for belief in both creation and evolution at the same time as rejecting creationism. Issues of meaning supply the context of inquiry; the book defends the meaningfulness of language about God, and also relates belief in both creation and evolution to the meaning of life. Meaning, it claims, can be found in consciously adopting the role of stewards of the planetary biosphere, and thus of the fruits of creation. Distinctive features include a sustained case for a realist understanding of language about God; a contemporary defence of some of the arguments for belief in God and in creation; a sifting of different versions of Darwinism and their implications for religious belief; a Darwinian account of the relation of predation and other apparent evils to creation; a new presentation of the argument from the world's value to the purposiveness of evolution; and discussions of whether or not meaning itself evolves, and of religious and secular bases for belief in stewardship.

Impossible God introduces Derrida's theology for a new generation interested in Derrida's writings and in the future of theology, and clarifies Derrida's theology for those already familiar with his writings. Derrida's theological concerns are now widely recognised but Impossible God shows how Derrida's theology takes its shape from his earliest writings on Edmund Husserl and from explorations into Husserl's unpublished manuscripts on time and theology. Rayment-Pickard argues that Derrida goes beyond both the nihilism of the 'death of God' and the denials of negative theology to affirm a theology of God's 'impossibility'. Derrida's 'impossible God' is not another God of the philosophers but a powerful deity capable of wakening us into faith, ethical responsibility and love. Showing how central theology has been to Derrida's philosophy since the beginning of his career, Impossible God presents an accessible study of a neglected area of Derrida's writing which students of philosophy and theology will find invaluable.

Who is God? The variety of images of God tends to overwhelm us in the present age. Is 'God' a fiction of human construction, or a reality that makes claims upon how we practice 'faith in God'? How does this quest for an understanding of 'God' illumine who 'we' are? God in Postliberal Perspective presents an introduction to the doctrine and concept of God in contemporary philosophy and theology, exploring how some theologians and philosophers dare to speak of God as "real" in our sceptical, pluralistic, and interfaith age. Robert Cathey tours the "house of realism" as constructed by postliberal Christians (David Burrell, William Placher, Bruce Marshall), in conversation with living communities of faith and critical work in philosophy and theology, and develops a distinctive argument about the relation of realism and non-realism in constructing the doctrine of God in postliberal theology. Offering a reading of postliberal theology which is open to critical discussion with other types of theology, philosophy, and faith traditions, this book proposes a model of theological reflection that may be extended to the reality-claims of a wide range of doctrines and concepts.

The Danish Christian existentialist Søren Kierkegaard (1813-1855) and the Jewish Lithuanian-born French interpreter of modern phenomenology Emmanuel Levinas (1906-1995) have enabled theology and philosophy to illuminate and confront one another in radical and important ways. This book addresses the theological and philosophical thought of both Kierkegaard and Levinas with a focus on the special form that exists in the grammar of many languages for cases of uncertainty, possibility, hypothesis and for expressions of hope: the subjunctive mood. As well as presenting arguments and observations about Kierkegaard and Levinas through an analysis of the subjunctive mood, Patrick Sheil offers an interesting and accessible way into the thought of these two major European philosophers and he explores a wide range of Kierkegaardian and Levinasian texts throughout.

Paul Ricoeur is one of the giants of contemporary continental philosophy and one of the most enduring and wide-ranging thinkers in the twentieth century, publishing major works ranging from existentialism and phenomenology to psychoanalysis, politics, religion and the theory of language. Richard Kearney offers a critical engagement with the work of Ricoeur, beginning with a general introduction to his hermeneutic philosophy. Part one explores some of the main themes in Ricouer's thought under six headings: phenomenology and hermeneutics; language and imagination; myth and tradition; ideology and utopia; evil and alterity; poetics and ethics. The second part comprises five dialogical exchanges which Kearney has conducted with Ricoeur over the last three decades (1977-2003), charting and explaining his intellectual itinerary. This book is aimed at a broad student readership as well as the general intelligent reader interested in knowing more about one of the most enduring major figures in contemporary continental philosophy.

Presenting new opportunities in the dialogue between philosophy and theology, this interdisciplinary text addresses the contemporary reshaping of intellectual boundaries. Exploring human experience in a ’post-Christian’ era, the distinguished contributors bring to bear what have been traditionally seen as theological resources while drawing on contemporary developments in philosophy, both ’continental’ and ’analytic’. Set in the context of two complementary narratives - one philosophical concerning secularity, the other theological about the question of God - the authors point to ways of reconfiguring both traditional reason / faith oppositions and those between interpretation / text and language / experience. Contributors: David Brown, Philip Clayton, Chris Firestone, Grace Jantzen, Nicholas Lash, George Pattison, Dan Stiver, Charles Taylor, Kevin Vanhoozer, Graham Ward, Martin Warner.

Presenting new opportunities in the dialogue between philosophy and theology, this interdisciplinary text addresses the contemporary reshaping of intellectual boundaries. Exploring human experience in a ’post-Christian’ era, the distinguished contributors bring to bear what have been traditionally seen as theological resources while drawing on contemporary developments in philosophy, both ’continental’ and ’analytic’. Set in the context of two complementary narratives - one philosophical concerning secularity, the other theological about the question of God - the authors point to ways of reconfiguring both traditional reason / faith oppositions and those between interpretation / text and language / experience. Contributors: David Brown, Philip Clayton, Chris Firestone, Grace Jantzen, Nicholas Lash, George Pattison, Dan Stiver, Charles Taylor, Kevin Vanhoozer, Graham Ward, Martin Warner.

Tracing a path through Kierkegaard's writings, this book brings the reader into close contact with the texts and purposes of this remarkable 19th century Danish writer and thinker. Kierkegaard writes in a number of voices and registers: as a sharp observer and critic of Danish culture, or as a moral psychologist, and as a writer concerned to evoke the religious way of life of Socrates, Abraham, or a Christian exemplar. In developing these themes, Mooney sketches Kierkegaard's Socratic vocation, gives a close reading of several central texts, and traces 'The Ethical Sublime' as a recurrent theme. He unfolds an affirmative relationship between philosophy and theology and the potentialities for a religiousness that defies dogmatic creeds, secular chauvinisms, and restrictive philosophies.

Focusing on the history of ideas, this book explores important questions concerning knowledge in relation to philosophy, science, ethics and Christian faith. Kirk contributes to the current debate about the intellectual basis and integrity of Western culture, exploring controversial issues concerning the notions of modernity and post-modernity. Repositioning the Christian faith as a valid dialogue partner with contemporary secular movements in philosophy and ethics, Kirk seeks to show that in 'post-Christian' Europe the Christian faith still possesses intellectual resources worthy to be reckoned with. This book's principal argument is that contemporary Western society faces a cultural crisis. It explores what appears to be an historical enigma, namely the question of why Western intellectual endeavours in philosophy and science seem to have abandoned the search for a source of knowledge able to draw together disparate pieces of information provided by different disciplines. Kirk draws conclusions, particularly in the area of ethical decision-making, from this apparent failure and invites readers to consider Christian theism afresh as a means for the renewal of culture and society.

This book examines the transcendental dimension of Kant's philosophy as a positive resource for theology. Firestone shows that Kant's philosophy establishes three distinct grounds for transcendental theology and then evaluates the form and content of theology that emerges when Christian theologians adopt these grounds. To understand Kant's philosophy as a completed process, Firestone argues, theologians must go beyond the strictures of Kant's critical philosophy proper and consider in its fullness the transcendental significance of what Kant calls 'rational religious faith'. This movement takes us into the promising but highly treacherous waters of Kant's Religion within the Boundaries of Mere Reason to understand theology at the transcendental bounds of reason.

Exploring the different points of view and 'tones of voice' adopted in theology for the meeting of religions, this book presents a contemporary philosophical and theological engagement with key issues of how different faiths might meet, of comparative philosophy of religion, of the use of aesthetics, of inter-religious ethics and issues relating to the self. Providing a critical evaluation of contemporary liberal, post-liberal and conservative voices, and an engagement with movements such as Radical Orthodoxy and Scriptural Reasoning to mention a few, this book highlights the use of the creative imagination and explores new ideas for the meeting of religions.

Exploring the different points of view and 'tones of voice' adopted in theology for the meeting of religions, this book presents a contemporary philosophical and theological engagement with key issues of how different faiths might meet, of comparative philosophy of religion, of the use of aesthetics, of inter-religious ethics and issues relating to the self. Providing a critical evaluation of contemporary liberal, post-liberal and conservative voices, and an engagement with movements such as Radical Orthodoxy and Scriptural Reasoning to mention a few, this book highlights the use of the creative imagination and explores new ideas for the meeting of religions.

After the postmodern turn, every tradition seeks the right to have their own rules of rational discourse. The crucial question is: are there ways to communicate between the traditions so that the traditions do not need to give up their identities in order to take part in conversation? Vainio examines the basic assumptions behind well known types of Christian theology and seeks ways in which they might interact with one other and with other non-Christian traditions without capitulation of their identities. Vainio claims that there are religious identities that can be negotiated and communicated, and that there are ecclesiastical doctrines which can be meaningfully discussed among churches. This book explores three key areas: analysis of the uses of 'fideism' within classical Christian theology; clarification of different types of theological method that seek to express the task of theology in contemporary setting; an explanation of the contours of religious identity and rationality which takes seriously both classical Christian identity and pluralistic contexts where most of the Christian communities dwell nowadays. The proposal for "negotiability" of Christian identity draws together ideas from, among others, virtue epistemology, reformed epistemology, communitarianism, and feminist sensibilities.

Who is God? The variety of images of God tends to overwhelm us in the present age. Is 'God' a fiction of human construction, or a reality that makes claims upon how we practice 'faith in God'? How does this quest for an understanding of 'God' illumine who 'we' are? God in Postliberal Perspective presents an introduction to the doctrine and concept of God in contemporary philosophy and theology, exploring how some theologians and philosophers dare to speak of God as "real" in our sceptical, pluralistic, and interfaith age. Robert Cathey tours the "house of realism" as constructed by postliberal Christians (David Burrell, William Placher, Bruce Marshall), in conversation with living communities of faith and critical work in philosophy and theology, and develops a distinctive argument about the relation of realism and non-realism in constructing the doctrine of God in postliberal theology. Offering a reading of postliberal theology which is open to critical discussion with other types of theology, philosophy, and faith traditions, this book proposes a model of theological reflection that may be extended to the reality-claims of a wide range of doctrines and concepts.

Impossible God introduces Derrida's theology for a new generation interested in Derrida's writings and in the future of theology, and clarifies Derrida's theology for those already familiar with his writings. Derrida's theological concerns are now widely recognised but Impossible God shows how Derrida's theology takes its shape from his earliest writings on Edmund Husserl and from explorations into Husserl's unpublished manuscripts on time and theology. Rayment-Pickard argues that Derrida goes beyond both the nihilism of the 'death of God' and the denials of negative theology to affirm a theology of God's 'impossibility'. Derrida's 'impossible God' is not another God of the philosophers but a powerful deity capable of wakening us into faith, ethical responsibility and love. Showing how central theology has been to Derrida's philosophy since the beginning of his career, Impossible God presents an accessible study of a neglected area of Derrida's writing which students of philosophy and theology will find invaluable.

Focusing on the history of ideas, this book explores important questions concerning knowledge in relation to philosophy, science, ethics and Christian faith. Kirk contributes to the current debate about the intellectual basis and integrity of Western culture, exploring controversial issues concerning the notions of modernity and post-modernity. Repositioning the Christian faith as a valid dialogue partner with contemporary secular movements in philosophy and ethics, Kirk seeks to show that in 'post-Christian' Europe the Christian faith still possesses intellectual resources worthy to be reckoned with. This book's principal argument is that contemporary Western society faces a cultural crisis. It explores what appears to be an historical enigma, namely the question of why Western intellectual endeavours in philosophy and science seem to have abandoned the search for a source of knowledge able to draw together disparate pieces of information provided by different disciplines. Kirk draws conclusions, particularly in the area of ethical decision-making, from this apparent failure and invites readers to consider Christian theism afresh as a means for the renewal of culture and society.

The natural world has been "humanized": even areas thought to be wilderness bear the marks of human impact. But this human impact is not simply physical. At the emergence of the environmental movement, the focus was on human effects on "nature." More recently, however, the complexity of the term "nature" has led to fruitful debates and the recognition of how human individuals and cultures interpret their environments. This book furthers the dialogue on religion, ethics, and the environment by exploring three interrelated concepts: to recreate, to replace, and to restore. Through interdisciplinary dialogue the authors illuminate certain unique dimensions at the crossroads between finding value, creating value, and reflecting on one's place in the world. Each of these terms has diverse religious, ethical, and scientific connotations. Each converges on the ways in which humans both think about and act upon their surroundings. And each radically questions the damaging conceptual divisions between nature and culture, human and environment, and scientific explanation and religious/ethical understanding. This book self-consciously reflects on the intersections of environmental philosophy, environmental theology, and religion and ecology, stressing the importance of how place interprets us and how we interpret place. In addition to its contribution to environmental philosophy, this work is a unique volume in its serious engagement with theology and religious studies on the issues of ecological restoration and the meaning of place.

For much of the modern period, theologians and philosophers of religion have struggled with the problem of proving that it is rational to believe in God. Drawing on the thought of Thomas Aquinas, this book lays the foundation for an innovative effort to overturn the longstanding problem of proving faith's rationality, and to establish instead that rationality requires to be explained by appeals to faith. To this end, Schumacher advances the constructive argument that rationality is not only an epistemological question concerning the soundness of human thoughts, which she defines in terms of ’intellectual virtue’. Ultimately, it is an ethical question whether knowledge is used in ways that promote an individual's own flourishing and that of others. That is to say, rationality in its paradigmatic form is a matter of moral virtue, which should nonetheless entail intellectual virtue. This conclusion sets the stage for Schumacher's argument in a companion book, Theological Philosophy, which explains how Christian faith provides an exceptionally robust rationale for rationality, so construed, and is intrinsically rational in that sense.

Slavoj Žižek’s critical engagement with Christian theology goes much further than his seminal The Fragile Absolute (2000), or his The Puppet and the Dwarf (2003), or even his discussion with noted theologian John Milbank in The Monstrosity of Christ (2009). His reading of Christianity, utilising his signature elements of Lacanian psychoanalysis and Hegelian philosophy with modern philosophical currents, can be seen as a genuinely original contribution to the philosophy of religion. This book focuses on these aspects of Žižek’s thought with either philosophy and cultural theory, or Christian theology, serving as starting points of enquiry. Written by a panel of international contributors, each chapter teases out various strands of Žižek’s thought concerning Christianity and religion and brings them into a wider conversation about the nature of faith. These essays show that far from being an outright rejection of Christian thought and intellectual heritage, Žižek’s work could be seen as a perverse affirmation thereof. Thus, what he has to say should be of direct interest to Christian theology itself.Touching on thinkers such as Badiou, Lacan, Chesterton and Schelling, this collection is a dynamic reading and re-reading of Žižek’s relationship to Christianity. As such, scholars of theology, the philosophy of religion and Žižek more generally will all find this book to be of great interest.

This book examines the transcendental dimension of Kant's philosophy as a positive resource for theology. Firestone shows that Kant's philosophy establishes three distinct grounds for transcendental theology and then evaluates the form and content of theology that emerges when Christian theologians adopt these grounds. To understand Kant's philosophy as a completed process, Firestone argues, theologians must go beyond the strictures of Kant's critical philosophy proper and consider in its fullness the transcendental significance of what Kant calls 'rational religious faith'. This movement takes us into the promising but highly treacherous waters of Kant's Religion within the Boundaries of Mere Reason to understand theology at the transcendental bounds of reason.

The Danish Christian existentialist Søren Kierkegaard (1813-1855) and the Jewish Lithuanian-born French interpreter of modern phenomenology Emmanuel Levinas (1906-1995) have enabled theology and philosophy to illuminate and confront one another in radical and important ways. This book addresses the theological and philosophical thought of both Kierkegaard and Levinas with a focus on the special form that exists in the grammar of many languages for cases of uncertainty, possibility, hypothesis and for expressions of hope: the subjunctive mood. As well as presenting arguments and observations about Kierkegaard and Levinas through an analysis of the subjunctive mood, Patrick Sheil offers an interesting and accessible way into the thought of these two major European philosophers and he explores a wide range of Kierkegaardian and Levinasian texts throughout.

This book relates the value present in the natural world and in human creativity to an underlying purpose which it traces in creation. It opens by invoking the wonder aroused by nature's value and celebrated by poets, and moves to a cosmic purpose as the best explanation of this value. Natural evils are considered and set in their evolutionary context. Human creativity is later related to inspiration, and to traditional theistic teaching about the purpose of human life. Criticisms of "the value approach" are considered, together with the quest for meaning, and fears that Darwinism undermines it, which are found to be illusory. New ground is broken through this response to the spectre of bleakness. The author's previous studies of meaningful work are applied to the question of the nature of a worthwhile life and life's meaning. While the world's value is argued to point to creation by a transcendent lover of value, human beings are shown to be capable of augmenting that value through their creativity (not least through activities such as craftsmanship and gardening). In integrating the themes of value, creativity and purpose, the book contributes a new synthesis to the literature of philosophy, environmental studies and theology.

Moral life gathers its shape, force and meaning in relation to an underlying sense of reality, imaginatively conceived. Significant contemporary writing in philosophy appeals to the concept of ’transcendence’ to explore what is deepest in our moral experience, but leaves this notion theologically unspecified. This book reflects on the appeal to transcendence in ethics with reference to the Resurrection of Jesus. Bachelard argues that the Resurrection reveals that the ultimate reality in which human life is held is gracious, forgiving and reconciling, a Goodness that is ’for us’. Faith in this testimony transforms the possibilities of moral life, both conceptually and in practice. It invites our participation in a goodness experienced non-dualistically as grace, and so profoundly affects the formation of the moral self, the practice of moral judgement and the shape of moral concepts. From this perspective, contemporary philosophical discussion about 'transcendence' in moral thought is cast in a new light, and debates about the continuity between theological and secular ethics gain a thoroughly new dimension. Bachelard demonstrates that placing the Resurrection at the heart of our ethical reflection resonates with the deepest currents of our lived moral experience and transfigures our approach to moral life and thought.