By Mark Dooley
Proposing the 1st systematic appraisal of the concept of John D. Caputo, one among America’s most dear and debatable continental thinkers, this ebook brings jointly the world over popular 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. Caputo responds to the troubles expressed via his interlocutors within the similar funny, erudite, and difficult spirit for which he's recognized. the result's a full of life and stimulating debate, protecting topics 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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Good minimalist that I mean to be, I am not here to heap jeremiads upon our heads, to curse the day I was born, or even to complain about the 8 A Passion for the Impossible taxes I have to pay (which seem to us all like an expenditure without return). I am, in the spirit of a certain phenomenology, and certainly of a certain deconstruction, here to affirm this undecidability and to try to show that it is good news. Oui, oui. Undecidability is good news for philosophy, religion and art, for politics, law, and architecture, and quite a few other things.
They would say that deconstruction’s allies are theologians, and that it is a hidden form of theology and religion. Deconstruction is, on the one hand, nihilistic, relativistic, skeptical, and, on the other hand, a left wing anarchic radical movement, or, it is a hidden or cryptic religious sect. . MD: You just can’t win! The Becoming Possible of the Impossible 25 JD: Or one wins on all sides! JD: This situation prevails not only in the States, but also in Europe. However, while the matrix is somewhat the same in Europe, the symptoms are nevertheless different.
In fact, it even seems to bracket or suspend such eschatological promises. The much vaunted “expenditure without return” upon the neighbor or the stranger seems to require not knowing who the stranger or the neighbor is, whose mark he bears. What if you serve the Lord but do not believe that it is the Lord you serve, if you “rightly pass for an atheist”? What if you do not believe in the Lord but you do believe in the madness of the gift to the Other? What if you believe that after we shuffle off these mortal coils the il y a will recall us all, the il y a being all in all, if you believe the universe will draw another breath and forget we were ever here?
A Passion for the Impossible: John D. Caputo in Focus by Mark Dooley