Colby Dickinson proposes a new political theology rooted in the intersections between continental philosophy, heterodox theology, and orthodox theology. Moving beyond the idea that there is an irresolvable tension at the heart of theological discourse, the conflict between the two poles of theology is made intelligible. Dickinson discusses the opposing poles simply as manifestations of reform and revolution, characteristics intrinsic to the nature of theological discourse itself. Outlining the illuminating space of theology, Theological Poverty in Continental Philosophy breaks new ground for critical theology and continental philosophy. Within the theology of poverty, the believer renounces the worldly for the divine. Through this focus on the poverty intrinsic to religious calling, the potential for cross-pollination between the theological and the secular is highlighted. Ultimately situating the virtue of theological poverty within a poststructuralist, postmodern world, Dickinson is not content to position Christian philosophy as the superior theological position, moving away from the absolute values of one tradition over another. This universalising of theological poverty through core and uniting concepts like grace, negation, violence and paradox reveal the theory’s transmutable strength. By joining up critical theology and the philosophy of religion in this way, the book broadens the possibility of a critical dialogue both between and within disciplines.

This is a view of the work of philosopher Giorgio Agamben in relation to his own most basic theological premises and the discipline of theology. Though the work of Italian theorist Giorgio Agamben has been increasing in popularity over the last several years in the English-speaking world, little work has been done directly on the theological legacy which actually dominates the overall force of his critical analyses, a topic which has intrigued his readers since the publication of his short book on Saint Paul's 'Letter to the Romans'. "Agamben and Theology" intends to illuminate such a connection by examining the theologically inflected terms that have come to dominate his work over time, including the messianic, the sacred, sovereignty, glory, creation, original sin, redemption and revelation. "The Philosophy and Theology" series looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

By delving into the history of the fetish-object among both modern and contemporary commentators, this book highlights the fetish-object's role as a philosophical and religious concept of the highest significance. Historically, fetishes are implicated in specific struggles for sovereign (political) and/or religious (hierarchical) power, with their interwoven symbols defined as the primary location for transcendence in our world. This book defines the political consequences of fetish-objects within a western cultural, and primarily theological context through a comparative approach of various literatures on fetish-objects-anthropological to the psychological, Marxist to the theological. It reconceives of fetishes as a form of resistance to oppressive structures, something which motivated Christians themselves historically, and shaped our western understanding of the sacraments far more than has been acknowledged. Taking up this conversation likewise holds forth the possibility of reconceptualizing how fetish-objects and sacramental presences both speak profoundly to our late-modern selves.

This book aims to put modern continental philosophy, specifically the sub-fields of phenomenology, existentialism, hermeneutics, deconstruction, critical theory and genealogy, into conversation with the field of contemporary theology. Colby Dickinson demonstrates the way in which negative dialectics, or the negation of negation, may help us to grasp the thin (or non-existent) borders between continental philosophy and theology as the leading thinkers of both fields wrestle with their entrance into a new era. With the declining place of "the sacred" in the public sphere, we need to pay more attention than ever to how continental philosophy seems to be returning to distinctly theological roots. Through a genealogical mapping of 20th-century continental philosophers, Dickinson highlights the ever-present Judeo-Christian roots of modern Western philosophical thought. Opposing categories such as immanence/transcendence, finitude/infinitude, universal/particular, subject/object, are at the center of works by thinkers such as Agamben, Marion, Vattimo, Levinas, Latour, Caputo and Adorno. This book argues that utilizing a negative dialectic allows us to move beyond the apparent fixation with dichotomies present within those fields and begin to perform both philosophy and theology anew.

This book aims to put modern continental philosophy, specifically the sub-fields of phenomenology, existentialism, hermeneutics, deconstruction, critical theory and genealogy, into conversation with the field of contemporary theology. Colby Dickinson demonstrates the way in which negative dialectics, or the negation of negation, may help us to grasp the thin (or non-existent) borders between continental philosophy and theology as the leading thinkers of both fields wrestle with their entrance into a new era. With the declining place of "the sacred" in the public sphere, we need to pay more attention than ever to how continental philosophy seems to be returning to distinctly theological roots. Through a genealogical mapping of 20th-century continental philosophers, Dickinson highlights the ever-present Judeo-Christian roots of modern Western philosophical thought. Opposing categories such as immanence/transcendence, finitude/infinitude, universal/particular, subject/object, are at the center of works by thinkers such as Agamben, Marion, Vattimo, Levinas, Latour, Caputo and Adorno. This book argues that utilizing a negative dialectic allows us to move beyond the apparent fixation with dichotomies present within those fields and begin to perform both philosophy and theology anew.

From the mid to the late 20th century various French thinkers have at times toyed with the label of 'the saint', applying it to friends, colleagues, the revered and even the worshipped such as Genet, Sartre, Camus or Foucault. Despite this profaning of the term, however, there are many subtle truths which emerge from its usage among such writers. This volume is devoted to exploring certain varied notions of 'the saint' in recent French philosophical and literary thought from within a theological context, offering insights and valuable contributions toward how we understand sainthood in cultural, philosophical and religious terms. Each essay focuses on the convergence of a particular author's work and their various (re)formulations of 'saintliness' in their writings, whether this concept is directly expressed in their writings or not. In general, the aim of the volume is to develop a critical engagement between each authors' philosophical worldview and historical notions of sainthood, such that we are capable of providing new understandings of what a 'saint' could be said to be in our world today.

One of the many challenges for readers of Agamben's sprawling and heterogeneous body of work is what to make of his increasingly insistent focus on theology. Agamben's Coming Philosophy brings together Colby Dickinson, the author of Agamben and Theology, and Adam Kotsko, the translator of several of Agamben's more recent theologically-oriented books, to discuss Agamben's unique approach to theology-and its profound implications for understanding Agamben's philosophical project and the deepest political and ethical problems of our time. The book covers the whole range of Agamben's work, from his earliest reflections to his forthcoming magnum opus, The Use of Bodies. Along the way, the authors provide an overview of Agamben's project as a whole, as well as incisive reflections on individual works and isolated themes. This volume is essential reading for anyone grappling with Agamben's work. The theological starting point leads to a thorough examination of Agamben's methodology, his relationship with his primary sources (most notably Walter Benjamin), and his relevance for questions of politics, ethics, and philosophy.

One of the many challenges for readers of Agamben's sprawling and heterogeneous body of work is what to make of his increasingly insistent focus on theology. Agamben's Coming Philosophy brings together Colby Dickinson, the author of Agamben and Theology, and Adam Kotsko, the translator of several of Agamben's more recent theologically-oriented books, to discuss Agamben's unique approach to theology-and its profound implications for understanding Agamben's philosophical project and the deepest political and ethical problems of our time. The book covers the whole range of Agamben's work, from his earliest reflections to his forthcoming magnum opus, The Use of Bodies. Along the way, the authors provide an overview of Agamben's project as a whole, as well as incisive reflections on individual works and isolated themes. This volume is essential reading for anyone grappling with Agamben's work. The theological starting point leads to a thorough examination of Agamben's methodology, his relationship with his primary sources (most notably Walter Benjamin), and his relevance for questions of politics, ethics, and philosophy.

Dickinson traces the development of two concepts, the messianic and the canonical, as they circulate, interweave and contest each other in the work of three prominent continental philosophers: Walter Benjamin, Jacques Derrida and Giorgio Agamben, though a strong supporting cast of Jan Assmann, Gershom Scholem, Jacob Taubes and Paul Ricoeur, among others, also play their respective roles throughout this study. He isolates how their various interactions with their chosen terms reflects a good deal of what is said within the various discourses that constitute what we have conveniently labelled, often in mistakenly monolithic terms, as 'Theology'. By narrowing the scope of this study to the dynamics generated historically by these contrasting terms, he also seeks to determine what exactly lies at the heart of theology's seemingly most treasured object: the presentation beyond any representation, the supposed true nucleus of all revelation and what lies behind any search for a 'theology of immanence' today.

In view of the double vocative that characterizes the relation of Creator to creature, this book offers critiques of modern and postmodern philosophy for the ways in which they have separated philosophy, theology, and spirituality. This collection examines the complicated relationship of God to Being and the meaning of Revelation, as well as highlighting the context and the role of the Spiritual Exercises of Ignatius Loyola. Discussions include the Catholic Principle and its relevance in contemporary times, and Christian epic visionaries such as Dante, Milton, Blake, and Joyce, providing scholars a forum to debate their theological identity and its meaning for future studies. This volume contributes a unique engagement from many perspectives with the Catholic intellectual tradition in its philosophical, theological, spiritual, literary, and artistic dimensions.

In this celebrated work, Agamben provides a delicate and complex interweaving of his views on a wide range of themes including sovereignty, and the state of exception, the Aristotelean distinction between potentiality and actuality, through to the impossibility of stating the existence of language in words and the form-of-life lived beyond all forms of law.Requiring no prior knowledge of the text Colby Dickinson provides a guide to understanding why this series is one of the most significant philosophical texts of the past century.

The Symbolism of Evil is the final book in Ricoeur's early trilogy on the will. While Freedom and Nature sets aside normative questions altogether and Fallible Man examines the question of what makes the bad will possible, here Ricoeur takes up the question of evil in its actuality. What is the nature of the will that has succumbed to evil? The question of evil resists reflection and remains inscrutable. This leads Ricoeur to proceed indirectly through a study of the abundant resources contained in symbols and myths. Symbols, as Ricoeur famously says, "give rise to thought" and thereby open up a field of meanings which help to inform a philosophical reflection on evil. This hermeneutics of symbols signals an important shift in Ricoeur's philosophical trajectory which increasingly shifts to language and the various forms of discourse which harbor multiple meanings. The contributors to this volume highlight a wide range of important themes in Ricoeur's treatment of the symbolics of evil that resonate with current topics in contemporary philosophy and religion.

While Giorgio Agamben's work has not previously been categorised as existentialist, his work creatively repackages important existentialist themes in a politico-theological context. This collection of essays offers creative new ways of considering Agamben's critique of the sovereign exception, as well as other existentialist themes, including feminism and postcolonialism. The international range of contributors each challenge, complicate or reimagine Agamben's reading of the sovereign exception, which appears among the writings of Kierkegaard, Nietzsche, Sartre, Heidegger, Beauvoir, Fanon, Kafka, Dostoevsky and others in both theistic and atheistic forms.Divided into three sections Agamben and the Sovereign Exception, Agamben and the Death of God and Existentialist Themes in Agamben this collection re-introduces Agamben as an unacknowledged existentialist philosopher who takes the major themes and concepts of existentialism in a startling new direction.

This book blends historical, theological, and philosophical inquiries into what "modernity" means with the aim of showing how Newman can analyze, critique, and explain fruitful ways forward within a diverse range of subjects. First, it surveys historical and theological topics such as how Newman understood "modernity," the sensus fidelium, the role of doubt and modern views of reason; Newman's university ideal; and a return to the saint for much-needed anthropological insights. Second, the volume shows how Newman's thought can be insightfully applied to key issues within church and society: the need to redefine "American" Catholicism, the challenge of secularization, the role of Christian joy, revelation and religious diversity, progress traps and the ecological crisis, and overcoming post-modern individualism. Throughout each chapter, contributors consistently bring Newman's original and penetrating thought to bear upon critical themes in theological anthropology, ecclesiology, comparative theology, and spirituality. The volume shows how Newman's thought can be extended and enriched by dialogue with contemporary thinkers such as Charles Taylor, Pope Francis, and Bruno Latour. In brief, the contributors demonstrate how Newman can help frame contemporary self-understandings and various theological and social imaginaries in the light of faith.

By delving into the history of the fetish-object among both modern and contemporary commentators, this book highlights the fetish-object's role as a philosophical and religious concept of the highest significance. Historically, fetishes are implicated in specific struggles for sovereign (political) and/or religious (hierarchical) power, with their interwoven symbols defined as the primary location for transcendence in our world. This book defines the political consequences of fetish-objects within a western cultural, and primarily theological context through a comparative approach of various literatures on fetish-objects-anthropological to the psychological, Marxist to the theological. It reconceives of fetishes as a form of resistance to oppressive structures, something which motivated Christians themselves historically, and shaped our western understanding of the sacraments far more than has been acknowledged. Taking up this conversation likewise holds forth the possibility of reconceptualizing how fetish-objects and sacramental presences both speak profoundly to our late-modern selves.

The Italian political philosopher Giorgio Agamben is not usually seen as an existentialist philosopher. But now, this volume shows how his work creatively repackages important existentialist themes in a politico-theological context. Divided into three sections - 'Agamben and the Sovereign Exception', 'Agamben and the Death of God' and 'Existentialist Themes in Agamben' - this collection challenges, complicates and reimagines Agamben's critique of the sovereign exception and other existentialist themes including feminism and postcolonialism.

In this celebrated work, Agamben provides a delicate and complex interweaving of his views on a wide range of themes including sovereignty, and the state of exception, the Aristotelean distinction between potentiality and actuality, through to the impossibility of stating the existence of language in words and the form-of-life lived beyond all forms of law.Requiring no prior knowledge of the text Colby Dickinson provides a guide to understanding why this series is one of the most significant philosophical texts of the past century.

In the Arcades Project, Walter Benjamin writes that his work is "related to theology as blotting pad is related to ink. It is saturated with it." For a thinker so decisive to critical literary, cultural, political, and aesthetic writings over the past half-century, Benjamin's relationship to theological matters has been less observed than it should, even despite a variety of attempts over the last four decades to illuminate the theological elements latent within his eclectic and occasional writings. Such attempts, though undeniably crucial to comprehending his thought, remain in need of deepened systematic analysis. In bringing together some of the most renowned experts from both sides of the Atlantic, Walter Benjamin and Theology seeks to establish a new site from which to address both the issue of Benjamin's relationship with theology and all the crucial aspects that Benjamin himself grappled with when addressing the field and operations of theological inquiry.

There has been much philosophical speculation on the potential failure of language as well as the search for a presentation of the "thing itself" beyond representation. Words Fail pursues the writings of a trio of philosophers-Jacques Derrida, Philippe Lacoue-Labarthe, and Giorgio Agamben-as prime examples of how modern poetry presents us with a profitable vantage point from which to survey the ongoing struggle of living in a highly fragmented world. Alongside these thinkers, this book looks specifically at the form of spirituality that is given shape by this intersection of poetics and theological-philosophical reflection-all of which offer rich suggestions about our spiritual nature.

This book contains a view of the work of philosopher Giorgio Agamben in relation to his own most basic theological premises and the discipline of theology. Though the work of Italian theorist Giorgio Agamben has been increasing in popularity over the last several years in the English-speaking world, little work has been done directly on the theological legacy which actually dominates the overall force of his critical analyses, a topic which has intrigued his readers since the publication of his short book on Saint Paul's "Letter to the Romans". "Agamben and Theology" intends to illuminate such a connection by examining the theologically inflected terms that have come to dominate his work over time, including the messianic, the sacred, sovereignty, glory, creation, original sin, redemption, and revelation. "The Philosophy and Theology" series looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

There has been much philosophical speculation on the potential failure of language as well as the search for a presentation of the "thing itself" beyond representation. Words Fail pursues the writings of a trio of philosophers-Jacques Derrida, Philippe Lacoue-Labarthe, and Giorgio Agamben-as prime examples of how modern poetry presents us with a profitable vantage point from which to survey the ongoing struggle of living in a highly fragmented world. Alongside these thinkers, this book looks specifically at the form of spirituality that is given shape by this intersection of poetics and theological-philosophical reflection-all of which offer rich suggestions about our spiritual nature.

In the Arcades Project, Walter Benjamin writes that his work is "related to theology as blotting pad is related to ink. It is saturated with it." For a thinker so decisive to critical literary, cultural, political, and aesthetic writings over the past half-century, Benjamin's relationship to theological matters has been less observed than it should, even despite a variety of attempts over the last four decades to illuminate the theological elements latent within his eclectic and occasional writings. Such attempts, though undeniably crucial to comprehending his thought, remain in need of deepened systematic analysis. In bringing together some of the most renowned experts from both sides of the Atlantic, Walter Benjamin and Theology seeks to establish a new site from which to address both the issue of Benjamin's relationship with theology and all the crucial aspects that Benjamin himself grappled with when addressing the field and operations of theological inquiry.

Dickinson traces the development of two concepts, the messianic and the canonical, as they circulate, interweave and contest each other in the work of three prominent continental philosophers: Walter Benjamin, Jacques Derrida and Giorgio Agamben, though a strong supporting cast of Jan Assmann, Gershom Scholem, Jacob Taubes and Paul Ricoeur, among others, also play their respective roles throughout this study. He isolates how their various interactions with their chosen terms reflects a good deal of what is said within the various discourses that constitute what we have conveniently labelled, often in mistakenly monolithic terms, as 'Theology'. By narrowing the scope of this study to the dynamics generated historically by these contrasting terms, he also seeks to determine what exactly lies at the heart of theology's seemingly most treasured object: the presentation beyond any representation, the supposed true nucleus of all revelation and what lies behind any search for a 'theology of immanence' today.