E-SUPPLEMENT TO THE JOURNAL FOR CULTURAL AND RELIGIOUS THEORY
Almost a half century ago a change took place in the humanities, and by extension in the fledgling field of religious studies. By the 1990s that change had been a sea change. By the mid-1980s the change had come to be known as “postmodernism”. Today the expression, which is just as vague and polysemic as […]
The following is the second of a two-part series. The first can be found here. The entire article appears in Issue 22.1 of the Journal for Cultural and Religious Theory. The Morality of the Bible Spinoza thus describes two different kinds of representative cognition. On the one hand a cognitio ex signis always remains inside the limits […]
The following is the first of a two-part series. The entire article appears in Issue 22.1 of the Journal for Cultural and Religious Theory. Spinoza’s Tractatus Theologico-Politicus is a book in which the author’s mature ideas about the epistemological capacities of the human being are used to propose a configuration of political roles, religious power, and general […]
The following is the last of a three-part series. The first can be found here, the second here. The earlier article by Prof. Hyman to which the author replies can be found here. In Hegel Contra Sociology Rose argued that the negation of critical consciousness was preserved not just as the interminable repetition of antinomy, but as […]
The following is the second of a three-part series. The first can be found here. The earlier article by Prof. Hyman to which the author replies can be found here. But what is always at stake in these arguments, writes Hyman, is the question of the contamination of the Absolute or God. Can we still speak […]
The following is the first of a three-part series. The earlier article by Prof. Hyman to which the author replies can be found here. Gavin Hyman’s ‘The ‘New Hegel’ and the Question of God,’ in the Journal for Cultural and Religious Theory [1] raises the age old and yet still timely question about the knowability […]
The following is the third of a three part-series. The first can be found here, the second here. Planning and Religious Thought Where planning fails, despair grows. Only where despair grows, hope can rise. Where hope rises, thought reconnects with (the philosophical equivalent of) Love, thanks to a “certain” – ambiguity intended – faith and trust. […]
The following is the second of a three part-series. The first can be found here. Love is not the opposite of planning; openness is not the opposite of enclosedness. Openness is not the new metaphysical principle that deals out signification among all beings. It does not replace God or Geist or Will or any other […]
The following is the first of a three-part series. Philo-sophy literally means “love of wisdom.”[1] But this can be read in more than one way. There is the well-known objective genitive, proposing that philosophers are thinkers who love wisdom without claiming to own it. But there is also a subjective genitive that shows how love […]
The following is the third of a three-part series. The first can be found here, the second here. Derrida’s suspicion of and discomfort with the seemingly politically-motivated dogmatism that we see guiding Heidegger’s understanding of spirit leads us into the common interpretations of Derrida’s religious thinking as being about a sort of theological indiscretion, an […]