Rethinking Philosophy in Light of the Bible analyzes the ideas that are central to the philosophy of Kant, Hegel, and Kierkegaard in order to show that they are biblical in origin, both ontologically and historically. Brayton Polka argues that Schopenhauer has an altogether false conception of the fundamental ideas of the Bible-creation, the Fall of Adam and Eve, and covenantal love-and of Christianity, which leaves his philosophy irredeemably contradictory, as he himself acknowledges. The aim, then, is to show that our modern values, the values that constitute modernity, are biblical in origin. It is only when we come to understand that modernity is biblical from the beginning and that the Bible is modern unto the end that we are able to overcome the opposition, so evident today, between philosophy and theology, between reason and faith, and between the secular and the religious. Polka makes central the distinction that Kierkegaard draws between Christianity and Christendom: Christianity represents the coming into historical existence of the single individual; Christendom represents Christian values that are rationalized in pagan terms. As Kierkegaard shows us, if God has always existed eternally, then he has never existed eternally, then he has never come into historical existence for the single individual. The distinction between Christianity and Christendom is the distinction not between faith and reason, but between truth and idolatry. While theology and philosophy each represent the truth of Christianity, Schopenhauer's idolatrous concepts of faith, no less than of reason, represent Christendom.

The principal thesis that the author advances in this book is that paradox and contradiction constitute the two ways of the world. Paradox represents the way of the people of the Bible, and contradiction represents the way of all peoples who, having lived without knowledge of the Bible, have traditionally been known as gentiles or pagans. The two ideas that are central to the biblical way of life (as known historically by Jews, Christians, and Muslims) are creation and covenant, while the contradictory way of paganism has precisely been marked by the absence of these two concepts. In his book the author distinguishes the paradoxical way of the world from the contradictory way of the world through the examination of principal texts of four of the most significant early modern, European thinkers from the later sixteenth century to the earlier eighteenth century: Montaigne, Descartes, Spinoza, and Vico. He shows that each of these four authors, in distinctive yet fundamentally interrelated fashion, provides us with profound insight into how absolutely different the paradoxical way of the world as biblical is from the contradictory way of the world as found, primarily and specifically, in Greek and Roman antiquity.

Modernity between Wagner and Nietzsche analyzes the operas and writings of Wagner in order to prove that the ideas on which they are based contradict and falsify the values that are fundamental to modernity. This book also analyzes the ideas that are central to the philosophy of Nietzsche, demonstrating that the values on the basis of which he breaks with Wagner and repudiates their common mentor, Schopenhauer, are those fundamental to modernity. Brayton Polka makes use of the critical distinction that Kierkegaard draws between Christianity and Christendom. Christianity represents what Nietzsche calls the faith that is presupposed in unconditionally willing the truth in saying yes to life. Christendom, in contrast, represents the bad faith of nihilism in saying no to life. Polka then shows that Wagner, in following Schopenhauer, represents Christendom with the demonstration in his operas that life is nothing but death and death is nothing but life. In other words, the purpose of the will for Wagner is to annihilate the will, since it is only in and through death that human beings are liberated from life as willfully sinful. Nietzsche, in contrast, is consistent with the biblical concept that existence is created from nothing, from nothing that is not made in the image of God, that any claim that the will can will not to will is contradictory and hence false. For not to will is, in truth, still to will nothing. There is then, Nietzsche shows, no escape from the will. Either human beings will the truth in saying yes to life as created from nothing, or in truly willing nothing, they say no to life in worshiping the God of Christendom who is dead.

Philosophy, when understood to embody the values that are fundamental to modernity, is biblical in origin, both historically and ontologically. Central to this idea is the question famously posed by Tertullian: What does Athens have to do with Jerusalem? The answer - as based on a comprehensive and systematic discussion of the key texts and ideas of Spinoza, Vico, Rousseau, Kant, Hegel, Kierkegaard, and Nietzsche - is that we can overcome the conventional opposition between reason and faith, between philosophy and theology, and between the secular and the religious only if we learn to see that, as Spinoza shows us, both philosophy (reason) and theology (faith) are based on caritas: love - on the divine command to do unto others what you want others to do unto you. Provided throughout is a commentary on how fundamentally different philosophy is in the Greek and in the biblical traditions (in Athens and in Jerusalem). Whereas Socrates argues that (human) desire and the (divine) good are contradictory opposites, Spinoza shows that it is human desire that truly constitutes the divine good of all. This book would be indispensable to courses (both undergraduate and graduate) in philosophy, religious studies, and the history of ideas - in interdisciplinary courses in the humanities, generally - that focus on the values that are central, both historically and ontologically, to modernity.

Rethinking Philosophy in Light of the Bible analyzes the ideas that are central to the philosophy of Kant, Hegel, and Kierkegaard in order to show that they are biblical in origin, both ontologically and historically. Brayton Polka argues that Schopenhauer has an altogether false conception of the fundamental ideas of the Bible-creation, the Fall of Adam and Eve, and covenantal love-and of Christianity, which leaves his philosophy irredeemably contradictory, as he himself acknowledges. The aim, then, is to show that our modern values, the values that constitute modernity, are biblical in origin. It is only when we come to understand that modernity is biblical from the beginning and that the Bible is modern unto the end that we are able to overcome the opposition, so evident today, between philosophy and theology, between reason and faith, and between the secular and the religious. Polka makes central the distinction that Kierkegaard draws between Christianity and Christendom: Christianity represents the coming into historical existence of the single individual; Christendom represents Christian values that are rationalized in pagan terms. As Kierkegaard shows us, if God has always existed eternally, then he has never existed eternally, then he has never come into historical existence for the single individual. The distinction between Christianity and Christendom is the distinction not between faith and reason, but between truth and idolatry. While theology and philosophy each represent the truth of Christianity, Schopenhauer's idolatrous concepts of faith, no less than of reason, represent Christendom.

Modernity between Wagner and Nietzsche analyzes the operas and writings of Wagner in order to prove that the ideas on which they are based contradict and falsify the values that are fundamental to modernity. This book also analyzes the ideas that are central to the philosophy of Nietzsche, demonstrating that the values on the basis of which he breaks with Wagner and repudiates their common mentor, Schopenhauer, are those fundamental to modernity. Brayton Polka makes use of the critical distinction that Kierkegaard draws between Christianity and Christendom. Christianity represents what Nietzsche calls the faith that is presupposed in unconditionally willing the truth in saying yes to life. Christendom, in contrast, represents the bad faith of nihilism in saying no to life. Polka then shows that Wagner, in following Schopenhauer, represents Christendom with the demonstration in his operas that life is nothing but death and death is nothing but life. In other words, the purpose of the will for Wagner is to annihilate the will, since it is only in and through death that human beings are liberated from life as willfully sinful. Nietzsche, in contrast, is consistent with the biblical concept that existence is created from nothing, from nothing that is not made in the image of God, that any claim that the will can will not to will is contradictory and hence false. For not to will is, in truth, still to will nothing. There is then, Nietzsche shows, no escape from the will. Either human beings will the truth in saying yes to life as created from nothing, or in truly willing nothing, they say no to life in worshiping the God of Christendom who is dead.

In Between Philosophy and Religion Volumes I and II, Brayton Polka examines Spinoza's three major works-on religion, politics, and ethics-in order to show that his thought is at once biblical and modern. Polka argues that Spinoza is biblical only insofar as he is understood to be one of the great philosophers of modernity and that he is modern only when it is understood that he is unique in making the interpretation of the Bible central to philosophy and philosophy central to the interpretation of the Bible. This book and its companion volume are essential reading for any scholar of Spinoza.

In Between Philosophy and Religion Volumes I and II, Brayton Polka examines Spinoza's three major works_on religion, politics, and ethics_in order to show that his thought is at once biblical and modern. Indeed, Polka argues that Spinoza is biblical only insofar as he is understood to be one of the great philosophers of modernity and that he is modern only when it is understood that he is unique in making the interpretation of the Bible central to philosophy and philosophy central to the interpretation of the Bible. This book and its companion volume are essential reading for any scholar of Spinoza.

In Between Philosophy and Religion Volumes I and II, Brayton Polka examines Spinoza's three major works-on religion, politics, and ethics-in order to show that his thought is at once biblical and modern. Indeed, Polka argues that Spinoza is biblical only insofar as he is understood to be one of the great philosophers of modernity and that he is modern only when it is understood that he is unique in making the interpretation of the Bible central to philosophy and philosophy central to the interpretation of the Bible. This book and its companion volume are essential reading for any scholar of Spinoza.

In Between Philosophy and Religion Volumes I and II, Brayton Polka examines Spinoza's three major works-on religion, politics, and ethics-in order to show that his thought is at once biblical and modern. Indeed, Polka argues that Spinoza is biblical only insofar as he is understood to be one of the great philosophers of modernity and that he is modern only when it is understood that he is unique in making the interpretation of the Bible central to philosophy and philosophy central to the interpretation of the Bible. This book and its companion volume are essential reading for any scholar of Spinoza.

Brayton Polka takes both a textual and theoretical approach to seven plays of Shakespeare: Macbeth, Othello, Twelfth Night, All's Well That Ends Well, Julius Caesar, Troilus and Cressida, and Hamlet. He calls upon the Bible and the ideas of major European thinkers, above all, Kierkegaard and Spinoza, to argue that the concept of interpretation that underlies both Shakespeare's plays and our own lives as moderns is the golden rule of the Bible: the command to love your neighbor as yourself. What you will (the alternative title of Twelfth Night ) thus captures the idea that interpretation is the very act by which we constitute our lives. For it is only in willing what others will-in loving relationships-that we enact a concept of interpretation that is adequate to our lives. Polka argues that it is the aim of Shakespeare, when representing the ancient world in plays like Julius Caesar and Troilus and Cressida, and also in his long narrative poem "The Rape of Lucrece," to dramatize the fundamental differences between ancient (pagan) values and modern (biblical) values or between what he articulates as contradiction and paradox. The ancients are fatally destroyed by the contradictions of their lives of which they remain ignorant. In contrast, we moderns in the biblical tradition, like those who figure in Shakespeare's other works, are responsible for addressing and overcoming the contradictions of our lives through living the interpretive paradox of "what you will," of treating all human beings as our neighbor. Shakespeare's comedies and tragedies, notwithstanding their dramatically different form, share this interpretive framework of paradox. As the author shows in his book, texts without interpretation are blind and interpretation without texts is empty. Published by University of Delaware Press. Distributed worldwide by Rutgers University Press.