By Adam S. Miller
This publication deals a singular account of grace framed when it comes to Bruno Latour’s “principle of irreduction.” It hence versions an object-oriented method of grace, experimentally relocating a standard Christian figuring out of grace out of a top-down, theistic ontology and into an agent-based, object-oriented ontology. within the method, it additionally presents a scientific and unique account of Latour’s total project.
The account of grace provided right here redistributes the initiatives assigned to technology and faith. the place now the paintings of technological know-how is to carry into concentration items which are too far-off, too resistant, and too transcendent to be noticeable, the enterprise of faith is to convey into concentration items which are too close to, too on hand, and too immanent to be obvious. the place technological know-how unearths transcendent items by means of correcting for our nearsightedness, faith finds immanent items by way of correcting for our farsightedness. Speculative Grace remaps the that means of grace and examines the categories of spiritual tools and practices that, accordingly, take middle stage.
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Additional resources for Speculative Grace: Bruno Latour and Object-Oriented Theology (Perspectives in Continental Philosophy)
Above all, the mediation of these instruments cannot be avoided because ‘‘we are indeed made in the image of God, that is, we do not know what we are doing either’’ (PH 283). 22 A Metaphysical Democracy 8 Methodology Latour’s approach to metaphysics is shaped primarily by methodological concerns. If, he asks, we want to engage in an experimental metaphysics where networks of objects are responsible for explaining themselves, then what will we have to assume about the nature of the real? If we want to avoid smuggling in any a priori reductions, if all metaphysical out-sourcing of the real is banned, then what kind of objects are left to do the work?
At the end of the winter of 1972, on the road from Dijon to Gray, I was forced to stop, brought to my senses by 34 an overdose of reductionism. A Christian loves a God who is capable of reducing the world to himself because he created it. A Catholic conﬁnes the world to the history of the Roman salvation. An astronomer looks for the origins of the universe by deducing its evolution from the Big Bang. A mathematician seeks axioms that imply all the others as corollaries and consequences. A philosopher hopes to ﬁnd the radical foundation which makes all the rest epiphenomenal.
While it is true that no object is entirely reducible to any other object, it is also true that no object is free from being reducible, in part, to other objects. Because we are unable to entirely reduce objects to some metaphysical generality, they can’t be accounted for in advance. But because each object is composed of and in relation with a multitude of other objects, every object can be partially reduced to other objects by such simple means as testing, counting, and measuring. The abstract brilliance of Latour’s formula shows up in how it balances reduction and irreduction.