Augustine and Postmodernism: Confessions and Circumfession - download pdf or read online

By John D. Caputo

At the guts of the present surge of curiosity in faith between modern Continental philosophers stands Augustine’s Confessions. With Derrida’s Circumfession always within the heritage, this quantity takes up the provocative readings of Augustine by means of Heidegger, Lyotard, Arendt, and Ricoeur. Derrida himself presides over and reviews on essays by means of significant Continental philosophers and the world over famous Augustine students. whereas experiences on and approximately Augustine as a thinker abound, none strategy his paintings from any such uniquely postmodern viewpoint, displaying either the ongoing relevance of Augustine and the spiritual resonances inside postmodernism. Posed on the intersection of philosophy, theology, and spiritual experiences, this publication may be of curiosity to students and scholars of Augustine in addition to these drawn to the invigorating dialogue among philosophy, faith, and postmodernism.

Contributors contain 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 Religion―Merold Westphal, normal editor

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Extra info for Augustine and Postmodernism: Confessions and Circumfession

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A confession must remain meaningless. If a confession is meaningful, it’s nothing. It means that it’s a confession in order to reconcile, to reach some reconciliation, some redemption, to improve myself, to change myself, so there’s a teleology of confession. If confession is guided by a teleology, it is not confession. It’s just an economy, it’s a therapy, it’s whatever you want. Confession must remain meaningless, as well as forgiveness. If you forgive in order to reconcile with the other, or to make life in society easier, or to heal away, then it’s not forgiveness.

But the problem and the test that he in fact had to experience was not while he was writing “Derridabase,” but the day he would try to translate “Circumfession” into English. 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.

Now given these struc- 24 Jacques Derrida tures, which disrupt precisely what one calls in Western philosophy “temporality,” the linear or nonlinear succession of “nows,” where we have a horizon of the future, the coming, the next now, the coming now, what has confession to do with the interruption of this temporal horizon? ” I’m just precisely improvising. I’m just letting things happen unpredictably, having almost no notes, having not read Geoff’s text in advance. When one asks for forgiveness, when one confesses, one doesn’t know for what and to whom.

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