New PDF release: Between the Canon and the Messiah: The Structure of Faith in

By Colby Dickinson

ISBN-10: 1441192247

ISBN-13: 9781441192240

Dickinson lines the advance of 2 recommendations, the messianic and the canonical, as they stream, interweave and contest one another within the paintings of 3 well-known continental philosophers: Walter Benjamin, Jacques Derrida and Giorgio Agamben, even though a powerful assisting solid of Jan Assmann, Gershom Scholem, Jacob Taubes and Paul Ricoeur, between others, additionally play their respective roles all through this examine. He isolates how their quite a few interactions with their selected phrases displays a great deal of what's stated in the a number of discourses that represent what now we have with ease labelled, frequently in mistakenly monolithic phrases, as 'Theology'.

By narrowing the scope of this research to the dynamics generated traditionally via those contrasting phrases, he additionally seeks to figure out what precisely lies on the center of theology's possible such a lot valuable item: the presentation past any illustration, the intended precise nucleus of all revelation and what lies in the back of any look for a 'theology of immanence' at the present time.

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Extra resources for Between the Canon and the Messiah: The Structure of Faith in Contemporary Continental Thought (Bloomsbury Studies in Continental Philosophy)

Example text

Praising and blaming actions, or, to be more precise, praising and blaming agents for their actions, thus seems to presuppose that there were alternatives to those actions open to their agents. As we do not thank an electronically controlled door for opening in our path, we do not praise a person for something that was forced upon him. Freedom does seem to be a condition of praiseworthiness. But does premise (1) indeed succeed in capturing precisely what that freedom must involve? It is possible to have doubts here.

2) A necessarily good being cannot refrain from performing good actions. So (3) A necessarily good being is not praiseworthy for any of his good actions. If (4) God is necessarily good, then ( 5) God is not praiseworthy for any of his good actions. But, surely (6) God is praiseworthy for his good actions. So (7) It is not the case that God is necessarily good. All theists hold God to be worthy of praise. So any argument such as this which purports to move from considerations about praiseworthiness to a conclusion that God does not exemplify goodness with the high modal status of necessity must be taken seriously indeed.

So, from a traditional point of view, line (3) does not seem in any way to be an objectionable claim about God. Premise (2) can be taken to be just as unobjectionable, rooted as it also is in apparent concepmal truths about good and evil. It is only with respect to premise (1) that serious questions have been raised. This premise is based on a theory of morality deriving from Plato, according to which wrongdoing is always, inevitably, a matter of ignorance. On this view, we are inexorably drawn to what we see as good, or judge to be good.

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Between the Canon and the Messiah: The Structure of Faith in Contemporary Continental Thought (Bloomsbury Studies in Continental Philosophy) by Colby Dickinson

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