By G. Pattison
Can theology nonetheless function within the void of post-theism? In trying to solution this question Agnosis examines the idea that of the void itself, tracing a background of nothingness from Augustine via Kierkegaard and Nietzsche to Bataille and Derrida, and dialoguing with Japan's Kyoto university philosophers. it really is argued that neither Augustinian nor post-Hegelian metaphysics have given a passable figuring out of nothingness and that we needs to glance to an adventure of nothingness because the top flooring for destiny non secular lifestyles and notion.
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Additional resources for Agnosis: Theology in the Void
Or rather what is left for it but nothing? And really nothing! 45 In inwardness, therefore, in the self-awarenesss and self-evaluation that belongs to the life of faith, the subject knows itself, qua will, to be as nothing. This understanding, Luther maintains, is given that 'men may be instructed, moved, awakened, terrified ... ' 46 30 Agnosis: Theology in the Void but it is also a source of comfort, for it means that we no longer even attempt to rely on our own power to overcome sin (an attempt that is always accompanied by the anxious awareness of possible failure) but trust entirely and solely in God's grace and mercy.
It has no place in creation. It is 'inimical to', 'in opposition to' God and 'demands on our part ... '50 Yet how can anything exist which is thus opposed to the will of God who is the sole Creator and originator of all that is? 'Only God and His creature really and properly are. But nothingness is neither God nor His creature' (CD III/3, p. 349). ). ). Having previously acknowledged that with regard to this particular question 'the 40 Agnosis: Theology in the Void necessary brokenness of all theological thought and utterance' are especially manifest (CD III/3, p.
Yet, by virtue of their thoroughgoing foregrounding of the crisis of the will, the Reformers paradoxically prepared the way for a reinvention of metaphysics on the basis of the self-in-search-of-itself - a reinvention that would therefore locate nothingness at the very centre of the metaphysical project. This turn in the history of metaphysics is above all associated with the name of Hegel and so it is to Hegel that we now turn. If Hegel is paradigmatic for the characteristically modern reinvention of metaphysical speculation on the ground of human subjectivity we have to ask how far his claims on behalf of a metaphysics founded on subjectivity (and, therefore, in an Augustinian perspective, founded on the essential nothingness of the human subject) actually reach?
Agnosis: Theology in the Void by G. Pattison