Suchergebnisse

Cover -- Contents -- Introduction -- A moment of truth -- 'Grand narrative'? -- Synopsis -- Part I THE TWO SIDES OF THE EQUATION -- Chapter 1 The Solidarity of the Shaken: Jan Patočka's argument -- The Heretical Essays -- Two species of truth -- Chapter 2 The kingdom of God: Abrahamic religion, its historic origins in a dilemma -- Three species of religion -- Abraham / Moses: Amos / Hosea -- De Trinitate -- Part II RECOIL FROM EVANGELISTIC IMPATIENCE:MYSTICAL THEOLOGY / GNOSTICISM -- Chapter 3 'Mystical Theology' -- 'Dionysius the Areopagite' -- Meister Eckhart -- Niffarí -- Chapter 4 Decadence of 'Mysticism' -- 'Mysticism' of Church and sect -- 'Mysticism' deracinated -- Chapter 5 'Gnosticism' -- The question regarding divine 'almightiness' -- Kabbalah -- Böhme -- 'Gnostic return in modernity?' -- Part III PHILOSOPHY AND CATHOLICITY: ETHICAL PHENOMENOLOGY -- Chapter 6 Philosophic meditation on the 'pathos of shaken-ness' -- Kierkegaard -- Levinas -- Løgstrup -- Chapter 7 Shaken-ness, Minus Catholicity -- Heidegger -- Strauss -- Adorno -- Arendt -- Chapter 8 Shaken-ness, Plus Catholicity: Hegel, and beyond -- Desegregated 'Sittlichkeit' -- From Hegel to Patočka: The transition to 'third modernity' -- Twenty-first-century Geist -- Notes -- Bibliography -- Index.

Andrew Shanks brings together a grand narrative of theology and continental philosophy to argue that the 'solidarity of the shaken' is the kingdom of God in secular dress. Shanks engages with the philosophy of Jan Patocka; specifically, his Heretical Essays in the Philosophy of History, which culminate in the concept of the 'solidarity of the shaken'. Such solidarity is quite simply that which empowers the most radically thoughtful openness to others, embattled against even the most repressive closure; a solidarity without any other essential qualification. Split into three distinct parts, Shanks begins by discussing Patocka's philosophico-centric grand narrative, and drawing wider reference to the pre-philosophic origins of Abrahamic religious tradition. This is followed by an exploration of mystical theology, Christian and Islamic; of its decay into 'mysticism', and its influence on Christian and Jewish gnostic traditions. The final third presents a discussion on ethical phenomenology. Analysing the proponents of a 'pathos of shakenness' such as Kierkegaard, Levinas, Løgstrup, he juxtaposes 19th-century thinkers such as Arendt and Hegel with Heidegger and Strauss as he moves through the century, and eventually to the rise of secular public conscience movement

Hegel is a thinker who haunts modern Christian theology. Although forever being refuted and rejected, he is also forever resurgent as an influence. Here Andrew Shanks diagnoses that rejection, very largely, as a defensive reaction against the sheer, troubling, prophetic open-mindedness of his thought.No doubt there is some justice to the charge that Hegel is religiously one-sided; in particular, as this criticism has been developed by Kierkegaard and, more recently, William Desmond. Against Desmond, however, Shanks argues that the critique itself is no less one-sided.The argument focuses espec