Religion after Metaphysics

Religion after Metaphysics

Mark A. Wrathall

Language: English

Pages: 204

ISBN: 0521531969

Format: PDF / Kindle (mobi) / ePub


Contributions by leading philosophers in the United States and Europe address the decline of metaphysics and the gap that has developed for the non-theological analysis of religion. What role should religion play in society at a time when metaphysics has come into disrepute? The metaphysical assumptions behind traditional theologies are no longer widely accepted, but it is unclear as to how this "end of metaphysics" should be interpreted, or what implications it has for our comprehension of religion.

Metaphysics and the Good: Themes from the Philosophy of Robert Merrihew Adams

Aristotle on Method and Metaphysics

Human, All Too Human II and Unpublished Fragments from the Period of Human, All Too Human II (Spring 1878–Fall 1879) (The Complete Writings of Friedrich Nietzsche, Volume 4)

The Empirical Stance (The Terry Lectures Series)

Kantian Humility: Our Ignorance of Things in Themselves

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

the true meaning of being. For Heidegger (I shall limit myself here to a few remarks), metaphysics ends when it reaches its highest peak in the universal mastery of technology and of the will to power. In fact, metaphysics is the forgetting of the ontological difference, the identification of true being with the present, quantifiable, and verifiable objectivity. In late modernity, this is analogous to the objectivation of the whole by a subject who, through techno-science, actively constructs the

einer sittlichen Weltordnung und sittlicher Schlussabsichten; die eignen Erlebnisse auslegen, wie sie fromme Menschen lange genug ausgelegt haben, wie als ob alles F¨ugung, alles Wink, alles dem Heil der Seele zuliebe ausgedacht und geschickt sei: Das ist numehr vorbei, das hat das Gewissen gegen sich, das gilt allen feineren Gewissen als unanst¨andig, unehrlich, als L¨ugnerei, Feminismus, Schwachheit, Feigheit” – “One can see what it was that actually triumphed over the Christian god: Christian

to us again, even if it should not be bright; at long last our ships may venture out again, venture out to face any danger; all the daring of the lover of knowledge is permitted again; the sea, our sea, lies open again; perhaps there has never yet been such an ‘open sea’” (Gay Science, sec. 343). 13. Hubert L. Dreyfus and Charles Spinosa, “Highway Bridges and Feasts: Heidegger and Borgmann on how to Affirm Technology,” Man and World 30 (1997). 14. “700 Jahre Messkirch,” in Gesamtausgabe, vol. 16:

being-with(-one-another), Mitsein resumes our sharing one world within which we, as much as everything else, are exchangeable. The social context in which we are involved by birth and enculturation is basic for a hermeneutical perspective on our being-there. Levinas recognizes and stresses its importance for our hedonic, interested, civil and political dwelling, working, and thinking. However, the Other who speaks to me or looks at me urges and obliges me to respect and esteem her existence – not

lecture devoted to “The Onto-theo-logical Constitution of Metaphysics” definitively demarcates what remains unthought in, about and by metaphysics: “For it still remains unthought by what unity ontologic and theologic belong together, what the origin of this unity is, and what [is] the difference of the differentiated which this unity unifies.”29 Metaphysics thinks beings, because it thinks only in the mode of representation; it thus only broaches ontological 172 j e a n - lu c m a r i o n

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