By Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W
John D. Caputo is Thomas J. Watson Professor of faith and arts and professor of philosophy at Syracuse college and the David R. prepare dinner Professor Emeritus of Philosophy at Villanova collage. His most up-to-date books are The weak spot of God: A Theology of the development and Philosophy and Theology. Gianni Vattimo is emeritus professor of philosophy on the collage of Turin and a member of the eu Parliament. His books with Columbia collage Press are Christianity, fact, and Weakening religion: A discussion (with René Girard), now not Being God: A Collaborative Autobiography, Art's declare to fact, After the dying of God, discussion with Nietzsche, the way forward for faith (with Richard Rorty), Nihilism and Emancipation: Ethics, Politics, and the legislation, and After Christianity. Jeffrey W. Robbins is affiliate professor of faith and philosophy at Lebanon Valley university.
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The irony of Dostoyevsky’s story is that though the Grand Inquisitor intends it as an indictment against Christ, it lays bare his desperate desire for him all the same. A similar ironic reversal can be seen in our own modern history. For when examining the current state of theology, philosophy of religion, and contemporary religious thought and practice, the future as charted by the champions of secularism, death of God theologians, and deconstructive philosophers has given way to a new “postsecular” understanding of the postmodern condition in which the return of religion is more determinative than the collapse of Christendom.
For Caputo, at least, therein lies the great paradox and value of postmodern philosophy. Not that Derrida himself would claim to be either a postmodern or a religious thinker, but by reading Derrida through the lens of postmodernism it is shown how even (or perhaps especially) someone like him can help to create the open space by which a tradition can live up to its promise. As Caputo tells us, at its most basic, religion is about the love of God, a love that is beyond human measure and that breaks free from all human constraints.
With this in mind, to what extent does he share Caputo’s linking of the postmodern with the postsecular? And if we are living in a postsecular world, does this mean that the postmodern has inaugurated a process of desecularization? With regard to the first question, Vattimo answers in the affirmative in the sense that in the contemporary postmodern society, we are witness to a certain rebirth of religiosity. 31 But Vattimo does not accept the linking of the postsecular with a process of desecularization, for this would imply a reversal that belies the actual historical tradition and a denial of how the West has rediscovered its own Christian origins.