By Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W
John D. Caputo is Thomas J. Watson Professor of faith and arts and professor of philosophy at Syracuse college and the David R. cook dinner Professor Emeritus of Philosophy at Villanova college. His newest books are The weak spot of God: A Theology of the development and Philosophy and Theology. Gianni Vattimo is emeritus professor of philosophy on the collage of Turin and a member of the eu Parliament. His books with Columbia collage Press are Christianity, fact, and Weakening religion: A discussion (with René Girard), no longer Being God: A Collaborative Autobiography, Art's declare to fact, After the loss of life of God, discussion with Nietzsche, the way forward for faith (with Richard Rorty), Nihilism and Emancipation: Ethics, Politics, and the legislations, and After Christianity. Jeffrey W. Robbins is affiliate professor of faith and philosophy at Lebanon Valley university.
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Extra resources for After the Death of God
The concept of interpretation is all here: there is no experience of truth that is not interpretative. I do not know anything that does not interest me. If it does interest me, it is evident that I do not look at it in a noninterested way. For Heidegger, this concept of interpretation also makes its way into his reflection on the historical sciences, as one can see reading not only the first parts of Being and Time but also so many other essays of that period. For Heidegger, then, it comes down to the following: I am an interpreter as long as I am not someone who looks at the world from the outside.
It admits that the idea of God is often no more than a human projection. It calls for human responsibility and accountability. It points to the fact that religion has just as often been the problem as it has been the solution to human conflict throughout the ages. This radical death of God theology, therefore, represents a critical and prophetic voice in the midst of a culture and faith in crisis, one that was moving away from the old religious certainties and assurances and toward a transformed religious sensibility.
Put otherwise, what happens when we move from the early claim that deconstruction is the hermeneutic of the death of God to the subsequent effort at deconstructing the death of God? What happens when the critical linking of the death of God with deconstruction comes full circle? And finally, how is it that this question of the return of religion is transmitted not by theologians and/or religious leaders but by and through philosophers and cultural theorists who heretofore had little or no expressed interest in religious or theological questions?
After the Death of God by Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W