Accounts of Hope: A Problem of Method in Postmodern Apologia by Ivana Dolejsova

By Ivana Dolejsova

This publication addresses primary questions in systematic theology and philosophy of faith. How can the Christian tale stay proper in a postmodern pluralistic society? How can it draw on its conventional assets with out reverting to fundamentalism? How can discussion be maintained with modern tradition with no recourse to varieties of spiritual reductionism or syncretism?
the writer argues opposed to the idea of apologetics, understood as a defence of human ideals, rules, attitudes and values which by myself may end up in divine fact. With assistance from Derrida, Lyotard and Levinas, she appears at the place such apologetic traits in Christianity come from and the way they distort the theological culture, which has provided quite a few insights into the releasing message of Jesus Christ. the main to this distinction lies within the figuring out of kinfolk among perform, trust and data. spiritual epistemologies because the Enlightenment supply us conflicting positions. the writer reveals within the epistemology of the past due Wittgenstein chances for a dialogical discourse which takes perform because the place to begin for knowing spiritual trust and data, and makes it possible for non-fundamentalist «accounts of wish» in Christianity.

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Extra resources for Accounts of Hope: A Problem of Method in Postmodern Apologia (Europaische Hochschulschriften Reihe Xxiii, Theologie)

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Levinas in Totality and Infinity emphasises that the otherness of people must be in no way nullified (or “murdered”) and that it stands as an appeal to ourselves: ‘Man as Other comes to us from the outside, a separated-or holy-face. ’ (1987:291). ’ (215). ’ (215). In Ethics and Infinity Levinas explains why he sees the relation to the other as non-symmetrical: ‘In this sense, I am responsible for the Other without waiting for reciprocity, were I to die for it. ’ (1985:98). Levinas acknowledges that his philosophy draws on religion and that religion and philosophy are ‘two distinct moments, but both are part of the same spiritual process which is the approach of transcen- 30 44 See also Levinas, 1993, Outside the Subject: 158.

1992b, Modernity and Its Discontents: xiii. , 1992, ‘On Being Inside/Outside Truth’. We never get a chance to write from on high, we never win the transcendental high ground. We write from below, slowly and painfully forging unities of meaning from the flow of signifiers… unities about which we keep our fingers crossed that they will get us through the day. We are always inside and outside truth, unable to stop the rush of truth, yet unable, too, to hold truth in place and stop its rushing off.

Difference is difference deferred (107). John D. Caputo22 explains Derrida’s différance in terms of meaning as ‘an effect produced by the spacing between signifiers’, and points out that’the ‘system’ of such meanings is not a system, does not close over, but remains in a permanently open-ended condition’. 52) Caputo summarises: 21 22 36 Cf. , 1992b, Modernity and Its Discontents: xiii. , 1992, ‘On Being Inside/Outside Truth’. We never get a chance to write from on high, we never win the transcendental high ground.

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