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Knowledge of key philosophic terms or concepts is vital to the
understanding of many issues in Christian theology. Diogenes
Allen's book "Philosophy for Understanding Theology" explores such
terms and concepts and their relationship to theology. This new
anthology, edited by Allen and Eric Springsted, provides primary
texts undergirding that earlier work. The writings included here
deal with philosophical issues crucial to the understanding of
theology and include responses to those questions from Plato to the
present. Whether used alone or as a companion volume, this new
reader is a valuable resource for theological studies.
This in-depth study examines the social, religious, and
philosophical thought of Simone Weil. Simone Weil for the
Twenty-First Century presents a comprehensive analysis of Weil’s
interdisciplinary thought, focusing especially on the depth of its
challenge to contemporary philosophical and religious studies. In a
world where little is seen to have real meaning, Eric O. Springsted
presents a critique of the unfocused nature of postmodern
philosophy and argues that Weil’s thought is more significant
than ever in showing how the world in which we live is, in fact, a
world of mysteries. Springsted brings into focus the challenges of
Weil’s original (and sometimes surprising) starting points, such
as an Augustinian priority of goodness and love over being and
intellect, and the importance of the Crucifixion. Springsted
demonstrates how the mystical and spiritual aspects of Weil’s
writings influence her social thought. For Weil, social and
political questions cannot be separated from the supernatural. For
her, rather, the world has a sacramental quality, such that life in
the world is always a matter of life in God—and life in God,
necessarily a way of life in the world. Simone Weil for the
Twenty-First Century is not simply a guide or introduction to
Simone Weil. Rather, it is above all an argument for the importance
of Weil’s thought in the contemporary world, showing how she
helps us to understand the nature of our belonging to God
(sometimes in very strange and unexpected ways), the importance of
attention and love as the root of both the love of God and
neighbor, the importance of being rooted in culture (and
culture’s service to the soul in rooting it in the universe), and
the need for human beings to understand themselves as communal
beings, not as isolated thinkers or willers. It will be essential
reading for scholars of Weil, and will also be of interest to
philosophers and theologians.
This in-depth study examines the social, religious, and
philosophical thought of Simone Weil. Simone Weil for the
Twenty-First Century presents a comprehensive analysis of Weil’s
interdisciplinary thought, focusing especially on the depth of its
challenge to contemporary philosophical and religious studies. In a
world where little is seen to have real meaning, Eric O. Springsted
presents a critique of the unfocused nature of postmodern
philosophy and argues that Weil’s thought is more significant
than ever in showing how the world in which we live is, in fact, a
world of mysteries. Springsted brings into focus the challenges of
Weil’s original (and sometimes surprising) starting points, such
as an Augustinian priority of goodness and love over being and
intellect, and the importance of the Crucifixion. Springsted
demonstrates how the mystical and spiritual aspects of Weil’s
writings influence her social thought. For Weil, social and
political questions cannot be separated from the supernatural. For
her, rather, the world has a sacramental quality, such that life in
the world is always a matter of life in God—and life in God,
necessarily a way of life in the world. Simone Weil for the
Twenty-First Century is not simply a guide or introduction to
Simone Weil. Rather, it is above all an argument for the importance
of Weil’s thought in the contemporary world, showing how she
helps us to understand the nature of our belonging to God
(sometimes in very strange and unexpected ways), the importance of
attention and love as the root of both the love of God and
neighbor, the importance of being rooted in culture (and
culture’s service to the soul in rooting it in the universe), and
the need for human beings to understand themselves as communal
beings, not as isolated thinkers or willers. It will be essential
reading for scholars of Weil, and will also be of interest to
philosophers and theologians.
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First and Last Notebooks (Paperback)
Simone Weil; Translated by Richard Rees; Foreword by Eric O. Springsted
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R1,233
R989
Discovery Miles 9 890
Save R244 (20%)
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Ships in 10 - 15 working days
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Although trained as a philosopher, Simone Weil (1909–43)
contributed to a wide range of subjects, resulting in a rich field
of interdisciplinary Weil studies. Yet those coming to her work
from such disciplines as sociology, history, political science,
religious studies, French studies, and women’s studies are often
ignorant of or baffled by her philosophical investigations. In
Simone Weil: Late Philosophical Writings, Eric O. Springsted
presents a unique collection of Weil’s writings, one
concentrating on her explicitly philosophical thinking. The essays
are drawn chiefly from the time Weil spent in Marseille in 1940-42,
as well as one written from London; most have been out of print for
some time; three appear for the first time; all are newly
translated. Beyond making important texts available, this selection
provides the context for understanding Weil's thought as a whole.
This volume is important not only for those with a general interest
in Weil; it also specifically presents Weil as a philosopher,
chiefly one interested in questions of the nature of value, moral
thought, and the relation of faith and reason. What also appears
through this judicious selection is an important confirmation that
on many issues respecting the nature of philosophy, Weil,
Wittgenstein, and Kierkegaard shared a great deal.
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Seventy Letters (Paperback)
Simone Weil; Translated by Richard Rees; Foreword by Eric O. Springsted
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R794
R658
Discovery Miles 6 580
Save R136 (17%)
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"Philosophy for Understanding Theology" has become the classic
text for exploring the relationship between philosophy and
Christian theology. This new edition adds chapters on postmodernism
and questions of the self and the good to bring the book up to date
with current scholarship. It introduces students to the influence
that key philosophers and philosophical movements through the
centuries have had on shaping Christian theology in both its
understandings and forms of expression.
This collection of essays honors the work of Diogenes Allen, one
of the leading theologians in the United States during the
twentieth century. The list of contributors from the fields of
theology, spirituality, and ethics demonstrate how Allen's work
remains fresh, invigorating, and provocative today.
Interdisciplinary by design, this collection makes an important
addition to graduate and seminary classes.
In this book a group of renowned international scholars seek to
discern the ways in which Simone Weil was indebted to Plato, and
how her provocative readings of his work offer challenges to
contemporary philosophy, theology, and spirituality. This is the
first book in twenty years to systematically investigate Weil's
Christian Platonism. The opening essays explore what actually
constitutes Weil's Platonism. Louis Dupre addresses the Platonic
and Gnostic elements of her thought with respect to her negative
theology, and the Christian Platonism of her positive theology as
found in her reflections on beauty and the Good. Michel Narcy
provides a close historical reading of Weil and discusses the
degree to which her teacher Alain influenced her Platonism. Michael
Ross contends that Weil's interest in Plato is in "ethical
Platonism." Essays by Robert Chenavier and by Patrick Patterson and
Lawrence E. Schmidt consider the importance of matter and
materialism in Weil's Platonism and argue that it is key to
understanding her political thought. A middle group of essays
addresses more classically metaphysical themes in Weil's thought.
Vance G. Morgan examines her use of Greek mathematics. Florence de
Lussy analyzes Weil's distinctive, mystical Platonic reflections on
Being in the last notebooks from Marseilles. Emmauel Gabellieri
discusses Weil's "metaxology," that is, the mediation and
relatedness of Being, shown in her speculative thought. Martin
Andic underlines the importance of her notion of attention. The
final set of essays considers Weil's relevance for contemporary
spirituality and moral theology. Cyril O'Regan examines her
thinking on violence and evil. Eric Springsted looks at the
conceptual links that exist between Weil and Augustine. Finally,
David Tracy contends that Weil is the foremost predecessor of
recent attempts to reunite the mystical and prophetic. Drawing
together some of the top Weil scholars in the world, this
collection offers important new insights into her thought, and will
be appreciated by philosophers and theologians.
In this book a group of renowned international scholars seek to
discern the ways in which Simone Weil was indebted to Plato, and
how her provocative readings of his work offer challenges to
contemporary philosophy, theology, and spirituality. This is the
first book in twenty years to systematically investigate Weil's
Christian Platonism. The opening essays explore what actually
constitutes Weil's Platonism. Louis Dupre addresses the Platonic
and Gnostic elements of her thought with respect to her negative
theology, and the Christian Platonism of her positive theology as
found in her reflections on beauty and the Good. Michel Narcy
provides a close historical reading of Weil and discusses the
degree to which her teacher Alain influenced her Platonism. Michael
Ross contends that Weil's interest in Plato is in "ethical
Platonism." Essays by Robert Chenavier and by Patrick Patterson and
Lawrence E. Schmidt consider the importance of matter and
materialism in Weil's Platonism and argue that it is key to
understanding her political thought. A middle group of essays
addresses more classically metaphysical themes in Weil's thought.
Vance G. Morgan examines her use of Greek mathematics. Florence de
Lussy analyzes Weil's distinctive, mystical Platonic reflections on
Being in the last notebooks from Marseilles. Emmauel Gabellieri
discusses Weil's "metaxology," that is, the mediation and
relatedness of Being, shown in her speculative thought. Martin
Andic underlines the importance of her notion of attention. The
final set of essays considers Weil's relevance for contemporary
spirituality and moral theology. Cyril O'Regan examines her
thinking on violence and evil. Eric Springsted looks at the
conceptual links that exist between Weil and Augustine. Finally,
David Tracy contends that Weil is the foremost predecessor of
recent attempts to reunite the mystical and prophetic. Drawing
together some of the top Weil scholars in the world, this
collection offers important new insights into her thought, and will
be appreciated by philosophers and theologians.
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