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. cook dinner Professor Emeritus of Philosophy at Villanova college. His latest books are The weak point 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 college Press are Christianity, fact, and Weakening religion: A discussion (with René Girard), no longer 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 legislations, and After Christianity. Jeffrey W. Robbins is affiliate professor of faith and philosophy at Lebanon Valley collage.
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In other words, for Kant and many neo-Kantian philosophers, reason was thought to be always the same. Cultural anthropology, on the other hand, reveals differences by showing the various ways that societies, cultures, and diverse individuals face the world. We could say, then, that the philosophy of the twentieth century, as reflected in Heidegger’s existentialism, is the result of a Kantian philosophical sensibility passing through the crucible of anthropological culture. If I am a finite human being, I will be born and die at a certain point in history.
Also, what sort of changes, alterations, distortions, or reforms were introduced into this postmodern faith as a result of its passing through the crucible of the death of God critiques? To Vattimo, Caputo will submit his death of God philosophy to a deconstructive critique. To Caputo, Vattimo will offer his interpretation of the death of God and the modern processes of secularization as a faithful recovery of kenotic Christianity and a reorientation toward the very essence of the Christian faith—namely, that of agape.
On the other, there is the almost silent witness of Christ. The former bears the heavy weight of history; the latter, the weight of the cross. The genius of Dostoyevsky’s Grand Inquisitor is that we can sympathize with his plight and the plight of his church. It is true, as the Grand Inquisitor so mournfully describes, that we human beings are weak and needy. We long for a God who will deliver us to the promised land, not a God who dies and thereby unveils the structure of violence and injustice that reins supreme in this fallen world.