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 continuously within the history, 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 through significant Continental philosophers and the world over famous Augustine students. whereas stories on and approximately Augustine as a thinker abound, none technique his paintings from this kind of uniquely postmodern standpoint, exhibiting either the continued relevance of Augustine and the non secular resonances inside postmodernism. Posed on the intersection of philosophy, theology, and spiritual reviews, this booklet may be of curiosity to students and scholars of Augustine in addition to these attracted 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, common editor
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Extra resources for Augustine and Postmodernism: Confessions and Circumfession
It’s toward the end of that period: . . , no, I’m tearing off my skin, like I always do, I unmask and de-skin myself while sagely reading others like an angel, I dig down in myself to the blood, but in them, so as not to scare you, so as to indebt you toward them, not me. I will omit, cut out, a quotation from the notebooks and pick up Derrida’s text a moment later:2 I do not know SA, less than ever, I like to read right on the skin of his language, my chosen one for a year, and like an angel but unlike angels, is this possible, I read only the time of his syllables—“Whereas they read [Augustine is quoted here in the Latin3] without syllables of time or other times (plural).
Of course, my ﬁrst addressees could be or should be Geoff, or Jack, because I know that they know this, that they know that I say this. But I try to speak as if they were not here, because if it were the three of us, we wouldn’t address this question; we would just keep silent on this subject. Let me go back to some of Geoff ’s statements. ” That’s exactly what I tried to say, in a very awkward way, a moment ago. If I am certain that this confession is mine, that I am the one who not only did this but is responsible for this, and who is now responsible for repenting and improving, than there is nothing.
All these conceptual oppositions are challenged by this question. Richard Kearney: So Jacques, you said it’s possible to distinguish between the true and the spectral, or it’s not possible? Jacques Derrida: It’s not possible. Richard Kearney: It’s not possible? Jacques Derrida: It’s not possible, no. The spectral is true in this sense, though. Phantasm is true as an event. It’s true in a certain way. In a certain way, of course, that is so with religion, too, the question of God. You can say God is phantasm, but it [this phantasm] happens.