Transforming philosophy and religion : love's wisdom by Norman Wirzba
By Norman Wirzba
Norman Wirzba, Bruce Ellis Benson, and a global crew of philosophers and theologians describe how a variety of expressions of philosophy are reworked via the self-discipline of affection. what's at stake is how philosophy colours and shapes the best way we obtain and interact one another, our global, and God. Focusing totally on the Continental culture of philosophy of faith, the paintings offered during this quantity engages thinkers comparable to St. Paul, Meister Eckhart, Kierkegaard, Husserl, Heidegger, Ricoeur, Derrida, Marion, Zizek, Irigaray, and Michele Le Doeuff. rising from the e-book is a posh definition of the knowledge of affection which demanding situations how we predict approximately nature, social justice, religion, gender, construction, drugs, politics, and ethics.
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2. For a wide-ranging sociological analysis of our current situation, see Zygmunt Bauman’s Liquid Love: On the Frailty of Human Bonds (Cambridge: Polity, 2003). The advent of ‘‘virtual proximity’’ and the dominance of free-market global economics have rendered all forms of social bonding more ambivalent and tenuous. In Bauman’s view, the ‘‘skills of sociality’’ as well as care and affection are simply crumbling away. 3. In his Journals and Papers (ed. and trans. Howard V. Hong and Edna H. Hong [Bloomington: Indiana University Press, 1970], entry #1251) Søren Kierkegaard casts God’s goodness and omnipotence in the following way: ‘‘All ﬁnite power makes [a being] dependent; only omnipotence can make [a being] independent, can form from nothing something which has its continuity in itself through the continual withdrawing of omnipotence’’ (2:62).
For the Corinthians were literally surrounded by pagan practices. Imagine an atheist living in the Bible Belt in the 1950s, and you begin to get a kind of reverse perspective. There were all sorts of social occasions—weddings, birthdays, thanksgiving dinners, funerals, holidays—that would have included sacriﬁcial rites or at least prayers as part of the celebration. 24 Given that environment, if one wanted to take part in Corinthian social life, one had to make some concessions to pagan practices.
As will become evident, my own view is that Paul’s use of quotation in the text is often both ironic and critical. Certainly the ﬁrst quotation of chapter 8 ﬁts that description. Paul quotes back to the Corinthians something that seems to have been a kind of motto of theirs: ‘‘We all know’’ [pantes gnôsin exomen]. ), I’ll leave that question aside. 5 Rather than reading Paul as including himself in the ‘‘we know that,’’6 I read Paul as describing the attitude of the Corinthians. That the problem here is not simply ‘‘knowing’’ but a kind of ‘‘knowing that one knows’’ becomes clear in verse 2.