Download Questioning God (Indiana Series in the Philosophy of by John D. Caputo PDF
By John D. Caputo
In 15 insightful essays, Jacques Derrida and a global team of students of faith discover postmodern pondering God and view the character of forgiveness in terms of the paradoxes of the reward. one of the subject matters addressed through participants are the probabilities of imagining God as unthinkable, imagining God as non-patriarchal, imagining a go back to Augustine, and imagining an age within which compliment is much extra vital than narrative. wondering God strikes readers past the parameters of metaphysical cause and modernist rationality because it makes an attempt to imagine the questions of God and forgiveness in a postmodernist context.
Contributors contain John D. Caputo, Jacques Derrida, Mark Dooley, Francis Schüssler Fiorenza, Robert Gibbs, Jean Greisch, Kevin Hart, Richard Kearney, Cleo McNelly Kearns, John Milbank, Regina M. Schwartz, Michael J. Scanlon, and Graham Ward.
Indiana sequence within the Philosophy of Religion—Merold Westphal, common editor
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Extra info for Questioning God (Indiana Series in the Philosophy of Religion)
Example text
That is, unless the non-juridical dimension of forgiveness, and of the unforgivable—there where it suspends and interrupts the usual order of law— 25 Jacques Derrida has not in fact come to inscribe itself, inscribe its interruption in the law itself. This is one of the difficulties that awaits us. The little book of Jankélévitch that follows Le pardon and is entitled L’imprescriptible bears in epigraph several lines of Eluard, whose interest is paradoxical, and to my eyes usefully provocative, insofar as the lines oppose salvation, but salvation on earth, to forgiveness.
35 Jacques Derrida We have hoped for it, this fraternal word! Certainly, we were not expecting our forgiveness to be implored. . But we would have received words of understanding with gratitude, with tears in our eyes. Alas, in the way of repentance, the Austrians have made us a present of the shameful acquittal of the executioners. 11 I would be tempted—this is the first of the two references that I mentioned—to relate this remark to what many interpreters of Celan’s poem (Todtnauberg)—that he wrote in memory and in testimony to his visit to Heidegger—have read as the trace of a disappointed expectation [attente], of Celan’s anticipation [attente] of a word from Heidegger that would have signified a pardon beseeched.
It is a species of oscillation that in philosophy one would describe as dialectical and which seems infinite to me. 6 It is obvious that the passage I read before on the finite history of forgiveness, on the death of forgiveness in the death camps, on forgiveness not being for animals or for those who do not ask for forgiveness, that this passage obeys the so-called ‘‘polemical [pamphlétaire]’’ logic, which the logic of a hyperbolical ethics resists, and resists infinitely, a hyperbolical ethics that would command precisely, on the contrary, that forgiveness be granted where it is neither asked for nor deserved, and even for the worst radical evil, forgiveness only acquiring its meaning and its possibility of forgiveness where it is called on to do the im-possible and to forgive the un-forgivable.