By Richard Grigg
An erudite yet eminently readable advisor to modern radical theologies.
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Additional info for Gods after God: An Introduction to Contemporary Radical Theologies
Nietzsche may still have been too enamored of the powers of the self to be fully and radically postmodern, and Freud perhaps had too much invested in his image of himself as a scientist to qualify as entirely postmodern. But when we come to the contemporary thinker Jacques Derrida, we are in the presence of a fully postmodern theorist. Suppose that we approach Derrida through a consideration of language and how it mediates our sense of reality. How do I come to know other people? Through their language in the broadest sense: their words, their gestures, their behaviors, and so on.
The meaning of every human life is to be found in this story, according to Christians. Secular philosophies can also attempt meta-narratives. Marxism, for example, tends to the claim that it can explain the whole of world history and all the sorts of conflicts that characterize it by reference to its own theory of economics and class struggle. So-called postmodern thinkers tend to reject the possibility of such meta-narratives, just as Lyotard’s dictum suggests. For the postmodernists, the “center cannot hold,” as the poet W.
After all, this kind of critique requires using reason to Immanent Be-ing 21 think beyond the very cultural framework in which one has been raised and trained to think. Second, Daly’s use of an intuitive way of knowing is not without its own rational rigor: it is never a merely subjective sort of intuitive approach to the world, but rather an expansive intuition that looks to the connection of the self with the entire cosmos; it is not undisciplined in the sense of self-serving but, rather, is woman-and-universe-serving.