condemn
发表于 2025-3-25 04:15:26
http://reply.papertrans.cn/27/2603/260289/260289_21.png
indoctrinate
发表于 2025-3-25 10:48:53
http://reply.papertrans.cn/27/2603/260289/260289_22.png
大门在汇总
发表于 2025-3-25 14:42:04
I Ketut Ardhana,Ni Made Putri Ariyantigy. Engaging with the post-Continental philosophers of immanence, such as Gilles Deleuze, Giorgio Agamben, Catherine Malabou, and Jean-Luc Nancy, this chapter explores the possibility of proposing a Dalit theology of an immanent God—a God free of transcendence. Of course, the fundamental question be
Audiometry
发表于 2025-3-25 16:54:19
Riri Kusumarani,Uus Faizal Firdaussy,Rachmatmmanent theology signifies the postcolonial phase of Christian theology through which it goes through . and . (Spivak) to listen to the silences of the subaltern in the ‘Third World.’ According to this study, Dalit immanent theology invokes three specific turns in Indian Christian theology and philo
HPA533
发表于 2025-3-25 23:28:48
http://reply.papertrans.cn/27/2603/260289/260289_25.png
legitimate
发表于 2025-3-26 00:17:05
Book 2016al context. The book investigates how there can be a Dalit theology of God without any Christian philosophical baggage of transcendentalism. The study ends with a clarion call for Indian Christian Theology to take a turn toward an immanence thatis political and polydoxical in content..
Sinus-Rhythm
发表于 2025-3-26 07:49:05
http://reply.papertrans.cn/27/2603/260289/260289_27.png
悬崖
发表于 2025-3-26 12:25:56
http://reply.papertrans.cn/27/2603/260289/260289_28.png
MUMP
发表于 2025-3-26 13:13:53
,God as the ‘Transcendent Other’: A Critical Engagement with ‘The Theological Turn’,rench phenomenologists are analyzed: Emmanuel Levinas, Jacques Derrida, and Jean-Luc Marion, whose philosophical school is known as the ‘theological turn.’ In this chapter, it is argued that their philosophy of the ‘transcendent Other’ maintains an asymmetric relationship with immanence and thus bec
减少
发表于 2025-3-26 19:06:18
,Spivak and the ‘Subordinated Other’: The “Third World Turn” in Continental Philosophy,ed other). It explains the Spivakian contentions with the postmodern/poststructural assumptions of the ‘colonized other’ while appropriating it with her other notions of . and .. In . and in the notion of ‘detranscendentalized sacred,’ she alludes to a de-ontological God and a de-othered subjectivit