By John D. Caputo
On the middle of the present surge of curiosity in faith between modern Continental philosophers stands Augustine's Confessions. With Derrida's Circumfession continually within the historical past, this quantity takes up the provocative readings of Augustine via Heidegger, Lyotard, Arendt, and Ricoeur. Derrida himself presides over and reviews on essays through significant Continental philosophers and across the world well-known Augustine students. whereas experiences on and approximately Augustine as a thinker abound, none strategy his paintings from this sort of uniquely postmodern perspective, displaying either the continued relevance of Augustine and the non secular resonances inside of postmodernism. Posed on the intersection of philosophy, theology, and non secular experiences, this publication should be of curiosity to students and scholars of Augustine in addition to these drawn to the invigorating dialogue among philosophy, faith, and postmodernism.Contributors comprise Geoffrey Bennington, Philippe Capelle, John D. Caputo, Elizabeth A. Clark, Hent de Vries, Jacques Derrida, Jean Bethke Elshtain, Richard Kearney, Catherine Malabou, James O'Donnell, Michael J. Scanlon, and Mark Vessey.Indiana sequence within the Philosophy of faith -- Merold Westphal, basic editor
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Extra resources for Augustine And Postmodernism: Confession And Circumfession (Indiana Series in the Philosophy of Religion)
Again, he has done an impeccable translation, a wonderful translation. ” I don’t remember, I don’t want to impose a close reading. But cru in French means at the same time crude, raw, and sometimes it is translated as vintage, but also “believed”—from croire. These pronunciations of the single word, a three-letter word, cru, remain untranslatable. This is the kind of thing, as an event within the language—not an event of my life— an event within the language, which is not translatable. This untranslatability, that is, its uniqueness, is the kind of presentation of the present which cannot be presented.
If I so much insist on circumcision in this text, it is because circumcision is precisely something which happens to a powerless child before he can speak, before he can sign, before he has a name. It is by this mark that he is inscribed in a community, whether he wants it or not. This happened to him and leaves a mark, a scar, a signature on his body. This happened before him, so to speak. It’s a heritage that he cannot deny, whatever he does or he doesn’t do. Today, preparing this session without being able to prepare it, because I didn’t know Geoff ’s text, I was looking at this book [Jacques Derrida].
Circonfession,” p. 188; “Circumfession,” pp. 201–202. 3. “Circonfession,” pp. 27–28; “Circumfession,” pp. 245– 46. 4. Jacques Derrida, “Un Ver à soie,” in Hélène Cixous and Jacques Derrida, Voiles (Paris: Galilée, 1998); “A Silkworm of One’s Own,” in Hélène Cixous and Jacques Derrida, Veils, trans. : Stanford University Press, 2001). two Confessions and ‘‘Circumfession’’ A Roundtable Discussion with Jacques Derrida Moderated by Richard Kearney Richard Kearney: You are all very welcome to this ﬁnal session of this third conference on Religion and Postmodernism.
Augustine And Postmodernism: Confession And Circumfession (Indiana Series in the Philosophy of Religion) by John D. Caputo