By G. Pattison
Can theology nonetheless function within the void of post-theism? In trying to solution this query Agnosis examines the concept that of the void itself, tracing a historical past of nothingness from Augustine via Kierkegaard and Nietzsche to Bataille and Derrida, and dialoguing with Japan's Kyoto institution philosophers. it really is argued that neither Augustinian nor post-Hegelian metaphysics have given a passable knowing of nothingness and that we needs to glance to an event of nothingness because the top flooring for destiny non secular existence and concept.
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Additional resources for Agnosis: Theology in the Void
Pascal thus rewrites the Augustinian description of the divided self on the canvas of a world that is the world known to his contemporaries, whether with regard to the social world of the French court (as in his comments about boredom and diversion) or with regard to the new world being opened up by science and technology. Nor is it merely a matter of chance that he should do this. For the century that separates Pascal from Luther and Calvin had seen, as Pascal's own comments suggest, a shaking of the foundations.
35 Yet metaphysical ontology continued to provide a framework within which the basic issues of Christian faith were thought. The most radical challenge to such assumptions was, paradoxically, to come from a theology that was itself strongly Augustinian albeit a theology that pitted the Augustine of the Pelagian conflict against Augustine the Platonic metaphysician. This was the theology of the Protestant reformation and, above all, of Luther and Calvin. Few texts were more central to the theology of the Protestant Reformation than Paul's Letter to the Romans, in particular as mediated by Augustine.
At the same time, knowledge Nothingness and the Return of Metaphysics 45 acquires an 'existential interest'. This has been powerfully brought out by one of Hegel's most influential twentieth-century interpreters: Alexander Kojeve. Kojeve does not see Hegel as abandoning the legitimate horizons of subjectivity in order to found a new objective world-order, but nor does he see him as merely offering a redescription of the world that simply leaves everything in its place. Kojeve has laid particular emphasis on Hegel's claim that 'the subject is substance'; that, instead of the human subject being thought in terms of predetermined ontological or cosmological categories, the ·ontological categories are now thought from the standpoint of human subjectivity and its characteristic dynamics, pre-eminently its character as discourse or language.
Agnosis: Theology in the Void by G. Pattison