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At the beginning of a new millennium, philosophical theology has
become more contested than ever before. The appearance of
non-realist theologies, postmodern theologies, and the theology of
'radical orthodoxy', has provoked a vibrant debate about the nature
of theology itself. In what new directions should theology be
moving in the wake of the 'end' of modernity? For over thirty
years, Don Cupitt has been provoking theologians to reconsider the
nature of their discipline. Taking their inspiration from his work
and writing in his honour on the occasion of his 70th birthday,
some of the leading figures in the contemporary theological scene
address urgent questions facing theology today and, in doing so,
exemplify the methodological diversity which characterises the
contemporary field.
At the beginning of a new millennium, philosophical theology has
become more contested than ever before. The appearance of
non-realist theologies, postmodern theologies, and the theology of
'radical orthodoxy', has provoked a vibrant debate about the nature
of theology itself. In what new directions should theology be
moving in the wake of the 'end' of modernity? For over thirty
years, Don Cupitt has been provoking theologians to reconsider the
nature of their discipline. Taking their inspiration from his work
and writing in his honour on the occasion of his 70th birthday,
some of the leading figures in the contemporary theological scene
address urgent questions facing theology today and, in doing so,
exemplify the methodological diversity which characterises the
contemporary field.
What is the future of Continental philosophy of religion? These
forward-looking essays address the new thinkers and movements that
have gained prominence since the generation of Derrida, Deleuze,
Foucault, and Levinas and how they will reshape Continental
philosophy of religion in the years to come. They look at the ways
concepts such as liberation, sovereignty, and post-colonialism have
engaged this new generation with political theology and the new
pathways of thought that have opened in the wake of speculative
realism and recent findings in neuroscience and evolutionary
psychology. Readers will discover new directions in this
challenging and important area of philosophical inquiry.
What is the future of Continental philosophy of religion? These
forward-looking essays address the new thinkers and movements that
have gained prominence since the generation of Derrida, Deleuze,
Foucault, and Levinas and how they will reshape Continental
philosophy of religion in the years to come. They look at the ways
concepts such as liberation, sovereignty, and post-colonialism have
engaged this new generation with political theology and the new
pathways of thought that have opened in the wake of speculative
realism and recent findings in neuroscience and evolutionary
psychology. Readers will discover new directions in this
challenging and important area of philosophical inquiry.
Can secularism continue to provide a foundation for political
legitimacy? It is often claimed that one of the cultural
achievements of the West has been its establishment of secular
democracy, wherein religious belief is respected but confined to
the sphere of private belief. In more recent times, however,
political secularism has been increasingly called into question.
Religious believers, in numerous traditions, have protested against
the distortion and confinement that secularism imposes on their
faith. Others have become uneasily aware of the way in which
secularism no longer commands universal assent in the way it once
did. Confronting Secularism in Europe and India adds to this debate
by staging a creative encounter between European and Indian
conceptions of secularism with a view to continuing new and
distinctive trajectories of thought about the place and role of
secularism in contemporary times. Looking at political secularism,
the relationship between secularism and religion, and religious and
secular violence, this book considers whether there are viable
alternatives to secularism in Europe and in India.
About the Contributor(s): Gavin Hyman is Lecturer in the Department
of Politics, Philosophy, and Religion at the University of
Lancaster, UK. He is author of The Predicament of Postmodern
Theology (2001) and A Short History of Atheism (2010), and editor
of New Directions in Philosophical Theology (2004).
Can secularism continue to provide a foundation for political
legitimacy? It is often claimed that one of the cultural
achievements of the West has been its establishment of secular
democracy, wherein religious belief is respected but confined to
the sphere of private belief. In more recent times, however,
political secularism has been increasingly called into question.
Religious believers, in numerous traditions, have protested against
the distortion and confinement that secularism imposes on their
faith. Others have become uneasily aware of the way in which
secularism no longer commands universal assent in the way it once
did. Confronting Secularism in Europe and India adds to this debate
by staging a creative encounter between European and Indian
conceptions of secularism with a view to continuing new and
distinctive trajectories of thought about the place and role of
secularism in contemporary times. Looking at political secularism,
the relationship between secularism and religion, and religious and
secular violence, this book considers whether there are viable
alternatives to secularism in Europe and in India.
The last few years have seen a remarkable surge of popular interest
in the topic of atheism. Books about atheism by writers like
Richard Dawkins and Christopher Hitchens have figured prominently
in bestseller lists and have attracted widespread discussion in the
media. The ubiquity of public debates about atheism, especially in
conscious opposition to the perceived social threat posed by faith
and religion, has been startling. However, as Gavin Hyman points
out, despite their prevalence and popularity, what often
characterises these debates is a lack of nuance and sophistication.
They can be shrill, ignorant of the historical complexity of
debates about belief, and tend to lapse into caricature. What is
needed is a clear and well informed presentation of how atheistic
ideas originated and developed, in order to illuminate their
contemporary relevance and application. That task is what the
author undertakes here. Exploring the rise of atheism as an
explicit philosophical position (notably in the work of Denis
Diderot), Hyman traces its development in the later ideas of
Descartes, Locke and Berkeley. Drawing also on the work of
contemporary scholars like Amos Funkenstein and Michael J Buckley,
the author shows that, since in recent theology the concept of God
which atheists negate is changing, the triumph of its advocates may
not be quite as unequivocal as Hitchens and Dawkins would have us
believe.
The last few years have seen a remarkable surge of popular interest
in the topic of atheism. Books about atheism by writers like
Richard Dawkins and Christopher Hitchens have figured prominently
in bestseller lists and have attracted widespread discussion in the
media. The ubiquity of public debates about atheism, especially in
conscious opposition to the perceived social threat posed by faith
and religion, has been startling. However, as Gavin Hyman points
out, despite their prevalence and popularity, what often
characterizes these debates is a lack of nuance and sophistication.
They can be shrill, ignorant of the historical complexity of
debates about belief, and tend to lapse into caricature. What is
needed is a clear and well informed presentation of how atheistic
ideas originated and developed, in order to illuminate their
contemporary relevance and application. That task is what the
author undertakes here. Exploring the rise of atheism as an
explicit philosophical position (notably in the work of Denis
Diderot), Hyman traces its development in the later ideas of
Descartes, Locke, and Berkeley. Drawing also on the work of
contemporary scholars like Amos Funkenstein and Michael J Buckley,
the author shows that, since in recent theology the concept of God
which atheists negate is changing, the triumph of its advocates may
not be quite as unequivocal as Hitchens and Dawkins would have us
believe.
This text explores, in depth, two antithetical schools of
postmodern theology, namely the radical orthodoxy of John Milbank
and the nihilist textualism of Don Cupitt. The text also offers a
sustained and comprehensive critique of Milbank's influential
project from a nihilist textualist perspective. Althought this
critique shares a number of themes underlying Cupitt's project, it
also points up major difficulties with Cupitt's approach and
concludes by mapping out a third way that leads beyond the
responses of both Cupitt and Milbank.
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