The Critique of Theological Reason

الغلاف الأمامي
Cambridge University Press, 12‏/10‏/2000 - 333 من الصفحات
Far from merely reinvigorating relativism, postmodernism has detected and expressed in our time a powerful nihilating process of which truth and reality itself are the final casualties; and with these morality and religion. Beginning from the theological reaches of philosophy, this book argues that gods played a crucial part in modern philosophy, even when it was most critical of them; that the dominant nihilism of Derrida is really an excessive and misleading outcome of a contemporary philosophy which could otherwise resonate with all that is best in our evolutionary image of the universe; that moralists who turn to art in order to overcome the fact–value version of this deadly dualism do not thereby rule out religion; and that a Christian theology which recognises the evolutionary and historical conditions of faith and revelation is once again producing a theology that builds upon the best of contemporary philosophy and science.

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المحتوى

Prologue page
3
current affairs
52
old and new
120
Prologue
177
Art and the role of revelation
221
Revelation religion and theology
265
Epilogue
323
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مقاطع مشهورة

الصفحة 45 - This mode of production must not be considered simply as being the production of the physical existence of the individuals. Rather it is a definite form of activity of these individuals, a definite form of expressing their life, a definite mode of life on their part.
الصفحة 97 - We shall never know, for the good reason that writing is the destruction of every voice, of every point of origin. Writing is that neutral, composite, oblique space where our subject slips away, the negative where all identity is lost, starting with the very identity of the body writing.
الصفحة 247 - Remember how in that communion only, beholding beauty with the eye of the mind, he will be enabled to bring forth, not images of beauty, but realities (for he has hold not of an image but of a reality), and bringing forth and nourishing true virtue to become the friend of God and be immortal, if mortal man may. Would that be an ignoble life?
الصفحة 18 - The whole of this doctrine leads us to a conclusion, which is of great importance in the present affair, viz., that all the nice and subtile questions concerning personal identity can never possibly be decided, and are to be regarded rather as grammatical than as philosophical difficulties.
الصفحة 102 - It is comforting, however, and a source of profound relief to think that man is only a recent invention, a figure not yet two centuries old, a new wrinkle in our knowledge, and that he will disappear again as soon as that knowledge has discovered a new form.
الصفحة 107 - There may be a difference still more unthought than the difference between Being and beings. We certainly can go further toward naming it in our language. Beyond Being and beings, this difference, ceaselessly differing from and deferring (itself), would trace (itself) (by itself) — this differance would be the first or last trace if one still could speak, here, of origin and end.
الصفحة 89 - Nobody heard him, the dead man, But still he lay moaning: I was much further out than you thought And not waving but drowning. Poor chap, he always loved larking And now he's dead It must have been too cold for him his heart gave way, They said. Oh, no no no, it was too cold always (Still the dead one lay moaning) I was much too far out all my life And not waving but drowning.
الصفحة 18 - ... identity by means of that easy transition they occasion. But as the relations, and the easiness of the transition may diminish by insensible degrees, we have no just standard by which we can decide any dispute concerning the time when they acquire or lose a title to the name of identity. All the disputes concerning the identity of connected objects are merely verbal, except so far as the relation of parts gives rise to some fiction or imaginary principle of union, as we have already observed.
الصفحة 18 - Identity depends on the relations of ideas ; and these relations produce identity, by means of that easy transition they occasion. But as the relations, and the easiness of the transition may diminish by insensible degrees, we have no just standard by which we can decide any dispute concerning the time when they acquire or lose a title to the name of identity.

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