By Mark A. Wrathall
Mark A. Wrathall (ed.)
Contributions through top philosophers within the usa and Europe handle the decline of metaphysics and the space that has constructed for the non-theological research of faith. What function should still faith play in society at a time while metaphysics has come into disrepute? The metaphysical assumptions at the back of conventional theologies are not any longer commonly permitted, however it is doubtful as to how this "end of metaphysics" could be interpreted, or what implications it has for our comprehension of religion.
'This severe and profound ebook plays the very procedure it recommends, via demonstrating all through highbrow virtues of persistence, realization, rigour and dedication, Janz writes good and in a method refreshingly unfastened from self-indulgent obscurity.' occasions Literary Supplement
1. creation: Metaphysics and onto-theology Mark A. Wrathall
2. Love and demise in Nietzsche Robert Pippin
3. After onto-theology: philosophy among technology and faith Gianni Vattimo
4. Anti-clericism and atheism Richard Rorty
5. Closed global constructions Charles Taylor
6. among the earth and the sky: Heidegger on existence after the demise of God Mark A. Wrathall
7. Christianity with out onto-theology: Kierkegaard's account of the self's stream from depression to bliss Hubert L. Dreyfus
8. faith after onto-theology? Adriaan Peperzak
9. The adventure of God and the axiology of the most unlikely John Caputo
10. Jewish philosophy after metaphysics Leora Batnitzky
11. the top of metaphysics as achievable Jean-Luc Marion
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Additional resources for Religion after Metaphysics
Walter Kaufmann (New York: Vintage, 1989), p. 1. 18. TSZ , pp. 10, 11. 19. On the Genealogy of Morals, in Nietzsche, Ecce Homo /On the Genealogy of Morals (OGM ), trans. Walter Kaufmann (New York: Vintage, 1989), p. 15. 20. See my “Gay Science and Corporeal Knowledge,” Nietzsche-Studien 29 (2000), pp. 136–52. 21. Nietzsche, TSZ , p. 17. 22. BGE, p. 2. 23. Nietzsche, GS, p. 117. 24. OGM , p. 284. Trying to “refute” an ideal is called an “idealism” (a faith in the autonomy of ideals) and is rejected.
So Hegel turns human history into a dramatic narrative that reaches its climax in an epistemic state: absolute knowledge. For Vattimo, by contrast, there is no internal dynamic, no inherent teleology, to human history; there is no great drama to be unfolded, but only the hope that love may prevail. Vattimo thinks that if we take human history as seriously as Hegel did, while refusing to place it within either an epistemological or a metaphysical context, we can stop the pendulum from swinging back and forth between militantly positivistic atheism and symbolist or existentialist defenses of theism.
31). If one stays within this horizon of thought, and so continues to think of epistemology and metaphysics as first philosophy, one will be convinced that all one’s assertions should have cognitive content. ”11 But to say that religion should be privatized is to say that religious people are entitled, for certain purposes, to opt out of this game. They are entitled to disconnect their assertions from the network of socially acceptable inferences that provide justifications for making these assertions and draw practical consequences from having made them.