By Mark Dooley
Providing the 1st systematic appraisal of the idea of John D. Caputo, one in every of America's most precious and arguable continental thinkers, this e-book brings jointly across the world popular philosophers, theologians, and cultural critics. One spotlight of the paintings is an interview with Jacques Derrida during which Derrida talks candidly approximately his response to Caputo's writings and spells out the results for faith and the query of God after deconstruction. Caputo responds to the worries expressed by way of his interlocutors within the comparable funny, erudite, and not easy spirit for which he's identified. the result's a full of life and stimulating debate, protecting issues within the philosophy of faith, deconstruction, political philosophy, feminism, and hermeneutics, in addition to concerns surrounding the paintings of Aquinas, Nietzsche, Kierkegaard, Heidegger, Foucault, Derrida, and Rorty.
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Extra info for A Passion for the Impossible: John D. Caputo in Focus
It puts Abraham in the accusative, on the receiving end of a command, a call, an obligation, turning him inside out from a nominative I (who can take charge) to an accusative me (who is given a charge). The grammar of the obligatory phrase, the performative force of the commanding categorical call that comes over us and will not take no for answer, is to put us in the accusative, singled out and accused. Me voici,19 see me here, in the accusative; here you will find me, which is also what Mary said to the Angel Gabriel (Luke 1:38).
What is there in my own texts and my own gestures which draws the attention of American theologians? I knew from the very beginning that deconstruction, in the manner in which I was trying to elaborate it as deconstruction of theology or onto-theology, could be considered as a help to, or a model for, theology and theologians. I knew, for instance, that there had been in Germany, and in other places too, a similar gesture to deconstruct a certain type of theology, a certain philosophical theology, in order to uncover or unveil, so to speak, an evangelical Christian message.
Robert Bernasconi et al. (Bloomington: Indiana University Press, 1996), p. 141. 11. Summa Theologiae. Part I, Question 3, Article 8, c. 12. John D. Caputo, AE, chapter 8, pp. 134 ff. 13. In what follows I run together Nietzsche, Levinas, Existence and Existents, trans. Alphonso Lingis (The Hague: Martinus Nijhoff, 1978), pp. 57–64, and Derrida, Cinders (Feu le cendre), by way of a certain improvisation upon Derrida’s phrase—if it is his—il y a là cendre. I offer not an explication of this text, which is very personal, very idiomatic, and hard to explain, even for him.
A Passion for the Impossible: John D. Caputo in Focus by Mark Dooley