Distinctive philosophers, theologians, and cultural critics give you the first serious attention of the paintings of thinker John D. Caputo. Responses from Caputo are included.
Presenting the 1st systematic appraisal of the concept of John D. Caputo, one in every of America’s most beneficial and debatable continental thinkers, this booklet brings jointly the world over well known philosophers, theologians, and cultural critics. One spotlight of the paintings is an interview with Jacques Derrida within which Derrida talks candidly approximately his response to Caputo’s writings and spells out the results for faith and the query of God after deconstruction. Caputo responds to the troubles expressed by means of his interlocutors within the similar funny, erudite, and demanding spirit for which he's identified. the result's a full of life and stimulating debate, protecting subject matters within the philosophy of faith, deconstruction, political philosophy, feminism, and hermeneutics, in addition to matters surrounding the paintings of Aquinas, Nietzsche, Kierkegaard, Heidegger, Foucault, Derrida, and Rorty.
"This booklet glints with wit and intelligence and is of great worth not just if you locate Caputo's paintings very important, but additionally in case you are trying to find a great advent to the major matters bearing on modern continental philosophy, postmodern proposal, and faith. this can be discussion at its top, one that makes it attainable to imagine the impossible." — Henry Isaac Venema, writer of determining Selfhood: mind's eye, Narrative, and Hermeneutics within the considered Paul Ricoeur
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Additional info for A Passion for the Impossible: John D. Caputo in Focus (Suny Series in Theology and Continental Thought)
JD: My interest in religion, as developed in Glas and elsewhere, is simply an interest in something that is in our culture, in our philosophy. From the very beginning I was interested in religion without, I must insist, having any serious religious context. My own family, even though we were more or less observant, had no religious culture. I knew very little of such things. Even when I was growing up as a student and a young professor, I knew in principle that I should read the Bible seriously, something which I had not done up to that point.
That is my hypothesis, the hypothesis of undecidability. If Abraham knew where it was coming from, if he had been able to get his bearings long enough to identify the Voice, to bring it within the scope of his cognitive reach, make it an object for his subjective powers, then the ordeal would have been over. Then he would have been able to calculate whether this was a good investment, something he was of a mind to do because it was a good idea, and thereby economize on the fear and trembling. But then he would not be the father of faith but of good investments and estate planning.
MD: So you would concur with Caputo’s contention that for you there is an endless or undecidable fluctuation between the two? JD: Yes, absolutely. Once again, to be in undecidability does not mean simply that I don’t know. It means, firstly, that it does not belong to the order of knowledge, and, secondly, that I don’t want to know. I know that I should not know. If I could rely on this translatability there would be no God anymore. Now, when the God comes, when the Messiah comes, we will see! But I cannot foresee and program this.