A Passion for the Impossible: John D. Caputo in Focus (Suny by Mark Dooley

By Mark Dooley

Proposing the 1st systematic appraisal of the concept of John D. Caputo, one among America's most precious and debatable continental thinkers, this publication brings jointly across the world popular philosophers, theologians, and cultural critics. One spotlight of the paintings is an interview with Jacques Derrida during which Derrida talks candidly approximately his response to Caputo's writings and spells out the results for faith and the query of God after deconstruction. Caputo responds to the troubles expressed by means of his interlocutors within the comparable funny, erudite, and tough spirit for which he's recognized. the result's a full of life and stimulating debate, overlaying subject matters within the philosophy of faith, deconstruction, political philosophy, feminism, and hermeneutics, in addition to concerns surrounding the paintings of Aquinas, Nietzsche, Kierkegaard, Heidegger, Foucault, Derrida, and Rorty.

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A Passion for the Impossible: John D. Caputo in Focus (Suny Series in Theology and Continental Thought)

Proposing the 1st systematic appraisal of the idea of John D. Caputo, one among America's most useful and arguable continental thinkers, this booklet brings jointly across the world well known philosophers, theologians, and cultural critics. One spotlight of the paintings is an interview with Jacques Derrida within which Derrida talks candidly approximately his response to Caputo's writings and spells out the consequences for faith and the query of God after deconstruction.

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Additional info for A Passion for the Impossible: John D. Caputo in Focus (Suny Series in Theology and Continental Thought)

Sample text

20 Abraham has been sent a message from who knows where and now it is up to Abraham to do what he must do. God and Anonymity 13 This was surely none of Abraham’s doing, not his idea, no egological project of his own. He would rather give his own life (death) to the Voice, would gladly have laid his own body down upon the altar instead. The Voice comes from afar, from on high, from a time before his time, from across the mountains, from beyond the stars. It seizes Abraham and sends a tremor through his body, rending his heart, confounding his mind.

It is that from which objects are formed, out of which they emerge, the indeterminacy that antedates the determination that objectivity supplies, there from of old, from before the time of objects and the constitutive acts in which objects are forged. In the beginning, there was a formless void, tohu wa bohu, and darkness covered the face of the deep. All that (and more) is confessed when the I, taken by surprise, blindsided, having never seen it coming, is forced to say il y a. It is not a matter of what I constitute or project, or what I let be.

That is my hypothesis, the hypothesis of undecidability. If Abraham knew where it was coming from, if he had been able to get his bearings long enough to identify the Voice, to bring it within the scope of his cognitive reach, make it an object for his subjective powers, then the ordeal would have been over. Then he would have been able to calculate whether this was a good investment, something he was of a mind to do because it was a good idea, and thereby economize on the fear and trembling. But then he would not be the father of faith but of good investments and estate planning.

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