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 historical past, this quantity takes up the provocative readings of Augustine by way of Heidegger, Lyotard, Arendt, and Ricoeur. Derrida himself presides over and reviews on essays by means of significant Continental philosophers and the world over well-known Augustine students. whereas reviews on and approximately Augustine as a thinker abound, none method his paintings from one of these 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 non secular reports, this ebook should be of curiosity to students and scholars of Augustine in addition to these drawn to the invigorating dialogue among philosophy, faith, and postmodernism.
Contributors comprise 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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Additional resources for Augustine and Postmodernism: Confessions and Circumfession
These pronunciations of the single word, a three-letter word, cru, remain untranslatable. This is the kind of thing, as an event within the language—not an event of my life— an event within the language, which is not translatable. This untranslatability, that is, its uniqueness, is the kind of presentation of the present which cannot be presented. That’s the ﬁrst species of limit in the formalization, in readability. Cru is unreadable. Even for me, it’s unreadable. Now, the second limit had to do with the death of my mother and performativity.
I came back to St. Augustine many, many times in my life, but why I have chosen St. Augustine at that time, I do not remember. Once I started, then everything followed. 5 Benjamin says that when one cites, when one makes a quotation, it is not simply an academic exercise. We act, then, or I act then, as a Räuber am Weg, as someone who is a “highway robber,” a brigand de grand chemin. Quoting is not an innocent operation; it is really violent, a violent appropriation. In the passage you quoted, when I say that I am just quoting in order to be less pathetic, to spare you, so as not to scare you, I quote the others just to avoid the pain.
Of course, that’s why autobiography is not here a genre; rather, it is a question of the possibility of what they call autobiography, the autos in life. So that is the series of questions. When I challenge the truth as theoretical, or as determinate judgment, or as constative or even performative,7 when I say that to “make the truth” does not mean to me a constative or performative, that is a way of trying to think another truth. I don’t want to give up the idea of truth, the idea of the true. It’s a way of trying to think, that is, to remember that the event is true.
Augustine and Postmodernism: Confessions and Circumfession by John D. Caputo