By Jean-Luc Nancy
This moment quantity in Nancy’s The Deconstruction of Christianity explores the stance or bearing that may be applicable for us now, within the wake of the dis-enclosure of faith and the retreat of God: that of adoration.
Adoration is stretched out towards issues, yet with out phenomenological goal. In our current historic time, we have now come to work out relation itself because the divine. The handle and exclamation--the salut!--that constitutes adoration celebrates this relation: either the relation between all beings that the area is and what's past relation, the surface of the realm that opens us in the middle of the world.
A significant contribution to the modern philosophy of faith, Adoration clarifies and builds upon not just Dis-Enclosure, the 1st quantity during this undertaking, but in addition Nancy’s different past writings on experience, the area, and the singular plurality of being.
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Extra resources for Adoration: The Deconstruction of Christianity II (Perspectives in Continental Philosophy)
It would be exceedingly naive to equate Bultmann with post-structuralism, yet it would be negligent not to note the distinct similarity and effective dialogue that may proceed from such a comparison. One argument that would suggest a dissociation of Bultmann from post-structuralism would be that post-structuralism entails an entirely open ended interpretation that is incompatible with Bultmann’s hermeneutic. Conversely, some may think that Bultmann’s demythologizing and post-structuralism are similar in that both are subjectivist and negating.
68. ’92 Geschichte, however, unlike Historie, cannot be reduced to casual connections or psychologism; rather, it is the interpretation of the observer regarding natural events in relation to one’s life. ’94 It follows that the chronological events of Jesus’ life, for example, are necessary, but not sufficient, for Geschichte – which itself requires the subjectivity of the observer. This is the difference between Bultmann and the traditional historical approach of the historical-critic and the history-of-religions school, since he emphasizes the subjectivity of the observer in contrast to the objective study itself.
55 Thus, as Macquarrie notes, Bultmann’s use of Heidegger is a matter of clarification of conceptual matters, but is not foundational, ‘the existential analytic [of Heidegger] is not the source of Bultmann’s theology. ’56 The source, in the present study, is found specifically in John 1:14a and justification by faith. Bultmann’s interpretation of John 1:14a rests in a paradox. His affirmation of the paradoxical and substantial union of the opposites flesh and glory is in contrast to his best-known student Käsemann, who sees the emphasis fall upon the glory, and who thus diminishes the paradox.
Adoration: The Deconstruction of Christianity II (Perspectives in Continental Philosophy) by Jean-Luc Nancy