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 regularly within the historical past, 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 way of significant Continental philosophers and across the world famous Augustine students. whereas experiences on and approximately Augustine as a thinker abound, none technique his paintings from this kind of uniquely postmodern viewpoint, exhibiting either the ongoing relevance of Augustine and the non secular resonances inside postmodernism. Posed on the intersection of philosophy, theology, and non secular stories, this publication should 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 faith -- Merold Westphal, normal editor
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Extra resources for Augustine And Postmodernism: Confession And Circumfession (Indiana Series in the Philosophy of Religion)
My suspicion is that St. Augustine opened the history of this genre, and I was interested in this origin, too. Now, of course, if I try to remember something that I do not remember, the reason why I’ve chosen this text [Augustine’s Confessions] is probably because in this seminar I was referring not only to milk but to tears. I was impressed by the number of times in which Augustine refers to his tears, and I say in “Circumfession” that I’m interested only in writers who cry or weep, which excludes a number of people—of men, I mean.
I try to take my own idiosyncrasy as a resource for something universal. That’s the logic I try to exemplify in The Monolingualism of the Other. 15 What is “I”? The “I” is doing that. It’s not me; the “I” is not me; it’s literature. Even before literature, when I say “I,” I may imply some quotation marks around the I because of its structure, which is unique and universal. The “I” is not mine. That’s indifference as the condition of responsibility, some indifference. I realize what I’m saying here is inconsistent in a certain way, but this is a kind of inconsistency that I take seriously.
That’s what Blanchot also said somewhere. Blanchot speaks of something like that, attesting to the fact that one cannot attest to, bearing witness about the impossibility of bearing witness. You do something when you bear witness to the fact that you cannot bear witness. You don’t do nothing. When I tell you there is a secret here, that sero te amavi is a secret, you should know that there is a secret. You don’t know what the secret is, but there is a secret here, and that is reading the unreadable.