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This book demonstrates how discussions of Political Theology have
been a constant feature throughout philosophical modernity and that
they continue to impact contemporary political debates. By tracing
the historical roots and detailing the contemporary outworking of
Political Theology in Europe, it contends that this growing field
requires a broader "canon" in order for it to mature. Political
Theology is shown here to be about the diversity of relationships
between religious beliefs and political orientations. First
engaging with historical debates, chapters re-examine the
relationship between personal conviction and societal orientation
on such topics as the will to believe, evil, individualism, the
relationship between church and state, and the relationship between
belief and natural science. The volume then establishes the
relevance of these debates for the present day. As such, it invites
engagement on the back and forth between religion and politics in a
liberal democracy and a communist state, on how communitarianism
relates to religious language, on the diversity of Christian and
Jewish political theology, and the politics of toleration. By
broadening out the field of Political Theology this book offers the
reader a more nuanced understanding of its sustained influence on
public life. As such it will be of interest to academics working in
Political Theology, but also Theology, Philosophy and Political
Science more generally.
This book demonstrates how discussions of Political Theology have
been a constant feature throughout philosophical modernity and that
they continue to impact contemporary political debates. By tracing
the historical roots and detailing the contemporary outworking of
Political Theology in Europe, it contends that this growing field
requires a broader "canon" in order for it to mature. Political
Theology is shown here to be about the diversity of relationships
between religious beliefs and political orientations. First
engaging with historical debates, chapters re-examine the
relationship between personal conviction and societal orientation
on such topics as the will to believe, evil, individualism, the
relationship between church and state, and the relationship between
belief and natural science. The volume then establishes the
relevance of these debates for the present day. As such, it invites
engagement on the back and forth between religion and politics in a
liberal democracy and a communist state, on how communitarianism
relates to religious language, on the diversity of Christian and
Jewish political theology, and the politics of toleration. By
broadening out the field of Political Theology this book offers the
reader a more nuanced understanding of its sustained influence on
public life. As such it will be of interest to academics working in
Political Theology, but also Theology, Philosophy and Political
Science more generally.
This work presents and philosophically analyzes the early modern
and modern history of the theory concerning the soul of the world,
anima mundi. The initial question of the investigation is why there
was a revival of this theory in the time of the early German
Romanticism, whereas the concept of the anima mundi had been
rejected in the earlier, classical period of European philosophy
(early and mature Enlightenment). The presentation and analysis
starts from the Leibnizian-Wolffian school, generally hostile to
the theory, and covers classical eighteenth-century
physico-theology, also reluctant to accept an anima mundi. Next, it
discusses early modern and modern Christian philosophical Cabbala
(Bohme and Otinger), an intellectual tradition which to some extent
tolerated the idea of a soul of the world. The philosophical
relationship between Spinoza and Spinozism on the one hand, and the
anima mundi theory on the other is also examined. An analysis of
Giordano Bruno s utilization of the concept anima del mondo is the
last step before we give an account of how and why German
Romanticism, especially Baader and Schelling asserted and applied
the theory of the Weltseele. The purpose of the work is to prove
that the philosophical insufficiency of a concept of God as an ens
extramundanum instigated the Romantics to think an anima mundi that
can act as a divine and quasi-infinite intermediary between God and
Nature, as a locum tenens of God in physical reality."
This work presents and philosophically analyzes the early modern
and modern history of the theory concerning the soul of the world,
anima mundi. The initial question of the investigation is why there
was a revival of this theory in the time of the early German
Romanticism, whereas the concept of the anima mundi had been
rejected in the earlier, classical period of European philosophy
(early and mature Enlightenment). The presentation and analysis
starts from the Leibnizian-Wolffian school, generally hostile to
the theory, and covers classical eighteenth-century
physico-theology, also reluctant to accept an anima mundi. Next, it
discusses early modern and modern Christian philosophical Cabbala
(Bohme and Otinger), an intellectual tradition which to some extent
tolerated the idea of a soul of the world. The philosophical
relationship between Spinoza and Spinozism on the one hand, and the
anima mundi theory on the other is also examined. An analysis of
Giordano Bruno s utilization of the concept anima del mondo is the
last step before we give an account of how and why German
Romanticism, especially Baader and Schelling asserted and applied
the theory of the Weltseele. The purpose of the work is to prove
that the philosophical insufficiency of a concept of God as an ens
extramundanum instigated the Romantics to think an anima mundi that
can act as a divine and quasi-infinite intermediary between God and
Nature, as a locum tenens of God in physical reality."
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