By Ivana Dolejsova
This booklet addresses basic 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 no reverting to fundamentalism? How can discussion be maintained with modern tradition with out recourse to types of non secular reductionism or syncretism?
the writer argues opposed to the concept of apologetics, understood as a defence of human ideals, principles, attitudes and values which on my own can result in divine fact. With the aid of Derrida, Lyotard and Levinas, she appears to be like at the place such apologetic traits in Christianity come from and the way they distort the theological culture, which has provided a number of insights into the releasing message of Jesus Christ. the main to this distinction lies within the figuring out of family members among perform, trust and information. spiritual epistemologies because the Enlightenment provide us conflicting positions. the writer unearths within the epistemology of the overdue Wittgenstein percentages for a dialogical discourse which takes perform because the start line for figuring out non secular trust and data, and enables non-fundamentalist «accounts of desire» in Christianity.
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Additional resources for Accounts of Hope: A Problem of Method in Postmodern Apologia (Europaische Hochschulschriften Reihe Xxiii, Theologie)
Because, as Wittgenstein says: ‘We must begin with the mistake and transform it into what is true. ’ (1979:1e) Our attention will now be turned to two approaches to apologetics which illustrate two extreme responses to the postmodern challenge. The first ignores the challenge, the second extends the postmodern critique until it becomes a metatheory, which deprives apologia of its creative power, its transcendent dimension and its historical continuity. If the first response sees nothing wrong in washing a baby in dirty bath water, the second throws out both water and baby.
In the 1970s the term was adopted within philosophy as a rough synonym for deconstruction and for poststructuralism. Now it increasingly appears as a label for artistic, social and intellectual movements. These, however, are diverse, and it would be a mistake to assume that they form a kind of programme or a single manifesto. , 1986, Foundational Theology: 256-259. 31 L. E. 3 The postmodern critique I speak of grows from what Terry Eagleton calls “a style of thought”: Postmodernity is a style of thought which is suspicious of classical notions of truth, reason, identity and objectivity, of the idea of universal progress or emancipation, of single frameworks, grand narratives or ultimate grounds of explanation.
It is a metaphorical concept, like any other. According to Derrida, there is nothing fixed in it, nothing that passes from one time to another, and the use of Nietzsche’s texts in the Nazi period is a clear example which Derrida uses to show that. As C. Norris summarises: ‘One must ask “why is it not enough to say that ‘Nietzsche did not think this’, ‘didn’t intend that’”’ (1987:200). ’ (1987:201) Yet, once we accept this standpoint, are not we accepting that some purposes are better than others, precisely what Derrida does not do?