书目名称 | Theology and Contemporary Critical Theory | 编辑 | Graham Ward | 视频video | http://file.papertrans.cn/923/922758/922758.mp4 | 丛书名称 | Studies in Literature and Religion | 图书封面 |  | 描述 | Outlining the four fundamental concerns in the study of theology with representation, history, ethics and transcendence, this book examines each of these concerns in the light of contemporary critical theory. | 出版日期 | Book 2000Latest edition | 关键词 | edition; Emmanuel Lévinas; ethics; future; historicism; history; history of literature; Jacques Derrida; Jea | 版次 | 2 | doi | https://doi.org/10.1057/9780230599055 | isbn_softcover | 978-0-312-22766-1 | isbn_ebook | 978-0-230-59905-5Series ISSN 2946-8744 Series E-ISSN 2946-8752 | issn_series | 2946-8744 | copyright | Palgrave Macmillan, a division of Macmillan Publishers Limited 2000 |
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,Theology and Representation, |
Graham Ward |
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Abstract
In Thomas Pynchon’s kaleidoscopic novel, ., the heroine, one Oedipa Mass, experiences (possibly) self-transcendence. Standing above the city of San Narciso, she stares down at the ordered streets which suggested ‘a hieroglyphic sense of concealed meaning … an intent to communicate’. A revelation
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,Theology and History, |
Graham Ward |
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Abstract
At the Spanish border town of Port Bou, late one night towards the end of September 1940, the German culture critic, Walter Benjamin, took his life in despair at being unable to leave Nazi-occupied France. Like the Master in Kafka’s parable ‘The Departure’ who hears in the distance the sound of a trumpet, Benjamin, panic-stricken, simply wanted ‘Out of here, nothing else, it’s the only way I can reach my goal.’. His predicament, the very facts of what occurred in the dark on a frontier promising deliverance, might have come from Kafka’s pen. Hannah Arendt underlines the tragic irony, the fatalism, of Benjamin’s position: ‘Only on that particular day was the catastrophe possible.’. History and story — how distinct are the categories?
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,Theology and Ethics, |
Graham Ward |
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Abstract
The world of Jean-Paul Sartre’s existentialism is a world without God and a world in which human dignity is suspect. In . (translated as . or . three people, two women and one man, are locked in an elegantly apportioned room following their deaths. We discover they are also locked in a circle of never-to-be-gratified sexual desire. One of the women, Inez, is attracted to the other, Estelle, while Estelle is attracted to the man Garcin. Garcin only wants Estelle if she can support his failing self-esteem, but he needs the presence of Inez because as a suicide she has known cowardice and it is cowardice as an aspect of narcissism which has been his own abiding vice. Inez offers the possibility to Garcin, then, of understanding or sympathy. The three characters are in Hell and as Garcin knows ‘Hell is ... other people!’ Each tortures and toys with the others, making and breaking promises, one constantly begging another for trust, love, ‘just a spark of human feeling’. No such spark is evident or offered. At their most naked, their stories having been confessed so that each sees the others clearly and without illusions, they all recognize that ‘Human feeling. That’s beyond my range. I’m rotten to the core ... I’m all dried up can’t give and I can’t receive. How could . help you?’ Each then is alone while realizing ‘Alone, none of us can save himself or herself.’
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,Theology and Aesthetics: Religious Experience and the Textual Sublime, |
Graham Ward |
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Abstract
Texts have always been recognized as having the power to transform their readers, for good or evil. In the early years of post-exilic Israel, when the Temple of Solomon and the walls of Jerusalem had been rebuilt, we find Ezra holding a public reading of the Mosaic Law. The effect of this reading is recorded in the .: ‘all the people wept, when they heard the words of the law’ (Nehemiah 8.9). Though Ezra bids them to change their response to one of celebration, the day is considered holy because it effects a change, a repentance, in the hearts of the people. Performed, the law communicates, and God’s Word is disseminated.
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,Conclusion: Theology and the Re-enchantment of the World, |
Graham Ward |
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Abstract
As we have already noted, it is the sociologist Zygmunt Bauman who describes postmodernity in terms of ‘re-enchantment’. ‘Post-modernity, one may as well say, brings “re-enchantment” of the world after the protracted and earnest, though in the end inconclusive, modern struggle to dis-enchant it.’. It was the sociologist Max Weber who declared the world conjured by technology was a dis-enchanted world. Many people are now familiar with this story in which science, the spirit of ., empiricism, positivism and materialism all offered to explain the world and as a consequence expunged its mystery.
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