Download Augustine and Postmodernism: Confessions and Circumfession by John D. Caputo PDF

By John D. Caputo

At the center of the present surge of curiosity in faith between modern Continental philosophers stands Augustine’s Confessions. With Derrida’s Circumfession regularly within the history, this quantity takes up the provocative readings of Augustine by means of Heidegger, Lyotard, Arendt, and Ricoeur. Derrida himself presides over and reviews on essays through significant Continental philosophers and across the world famous Augustine students. whereas experiences on and approximately Augustine as a thinker abound, none procedure his paintings from this sort of uniquely postmodern perspective, exhibiting either the ongoing relevance of Augustine and the non secular resonances inside postmodernism. Posed on the intersection of philosophy, theology, and spiritual reviews, this ebook might be of curiosity to students and scholars of Augustine in addition to these attracted to the invigorating dialogue among philosophy, faith, and postmodernism.

Contributors comprise Geoffrey Bennington, Philippe Capelle, John D. Caputo, Elizabeth A. Clark, Hent de Vries, Jacques Derrida, Jean Bethke Elshtain, Richard Kearney, Catherine Malabou, James O’Donnell, Michael J. Scanlon, and Mark Vessey.

Indiana sequence within the Philosophy of Religion―Merold Westphal, common editor

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Additional resources for Augustine and Postmodernism: Confessions and Circumfession

Sample text

Why? Because if I say “I confess,” it means that I am what I am, who I am, identical with myself. I confess something, a crime, and my confessing a crime means that I am not one with my crime, so I exonerate myself from the crime when I confess. I am who I am, so if I’m able to con- Confessions and “Circumfession” 33 fess, that means that first I’m different from—here is the question of memory— the one who committed the crime. So “I” don’t confess. If I am able to confess, I don’t confess. That’s why the question of the “I” is essential.

Wants to be white for the sacrifice before Kippur, the Rabbi cuts their throats in the garden after feeling under their wings, holding the knife between his teeth . . The “cut with Kippur” and “the uncircumcised sons” means that at some point I stopped observing, fasting, on the day of Kippur. My question is always, when I did so, did I leave, did I abandon Judaism, or Jewishness, and Kippur? Or did I become, let’s say, a Jew of the interior, that is, Christian or Protestant, that is, interiorizing the physical, literal, gesture of the ritual itself?

So that is the series of questions. When I challenge the truth as theoretical, or as determinate judgment, or as constative or even performative,7 when I say that to “make the truth” does not mean to me a constative or performative, that is a way of trying to think another truth. I don’t want to give up the idea of truth, the idea of the true. It’s a way of trying to think, that is, to remember that the event is true. I would not distinguish between thinking and memory. That’s very classical. Heidegger would say the same thing.

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