By Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W
John D. Caputo is Thomas J. Watson Professor of faith and arts and professor of philosophy at Syracuse collage and the David R. cook dinner Professor Emeritus of Philosophy at Villanova college. His most modern books are The weak spot of God: A Theology of the development and Philosophy and Theology. Gianni Vattimo is emeritus professor of philosophy on the collage of Turin and a member of the ecu Parliament. His books with Columbia collage Press are Christianity, fact, and Weakening religion: A discussion (with René Girard), no longer Being God: A Collaborative Autobiography, Art's declare to fact, After the dying of God, discussion with Nietzsche, the way forward for faith (with Richard Rorty), Nihilism and Emancipation: Ethics, Politics, and the legislations, and After Christianity. Jeffrey W. Robbins is affiliate professor of faith and philosophy at Lebanon Valley collage.
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Extra resources for After the Death of God
Christianity announces the end to the Platonic ideal of objectivity. It cannot be the eternal word of forms outside ourselves that saves us, but only the eye directed toward the interior and the searching of the deep truth inside us all. According to Dilthey’s schema of history (which, even though Heidegger never said this explicitly, is the schema of history that Heidegger follows), the thing that is most decisive in the event of Christianity is precisely this attention toward subjectivity, which, incidentally, also brings with it the concern for the poor, weak, and outcasts.
Not that Derrida himself would claim to be either a postmodern or a religious thinker, but by reading Derrida through the lens of postmodernism it is shown how even (or perhaps especially) someone like him can help to create the open space by which a tradition can live up to its promise. As Caputo tells us, at its most basic, religion is about the love of God, a love that is beyond human measure and that breaks free from all human constraints. The love of God is a love without category or, better, a love that exceeds all categorization—whether religious or secular, whether theist or atheist, and whether Christian, Muslim, Buddhist, Jewish, etc.
By the end of the fourth century, however, Christianity had become both the dominant and official religion of the Roman Empire and, with the possible exception of the few hangers-on such as the desert monks and a select group of monastics, the Christian church had fully embraced its newfound alliance with the powers that be. ”9 By wedding the church with the Roman Empire or, more broadly, with Western culture, the Constantinian revolution successfully harnessed the three powers identified by Dostoyevsky by adding the authority of the state to that of the church’s already firm grasp on miracle and mystery.