Transforming philosophy and religion : love's wisdom by Norman Wirzba

By Norman Wirzba

Norman Wirzba, Bruce Ellis Benson, and a world staff of philosophers and theologians describe how numerous expressions of philosophy are reworked via the self-discipline of affection. what's at stake is how philosophy shades and shapes the best way we obtain and interact one another, our international, and God. Focusing totally on the Continental culture of philosophy of faith, the paintings provided 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 publication is a posh definition of the knowledge of affection which demanding situations how we predict approximately nature, social justice, religion, gender, production, drugs, politics, and ethics.

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If we deny these limits or think we can escape or surpass them, we will invariably, as history clearly shows, abuse the very contexts on which we depend. 18 Love is an exacting discipline that is vital to philosophical reflection because it is centrally about how we position ourselves in the world. Is our stance one that enables us to possess, control, manipulate, or predict (with an eye to subsequent control or manipulation)? If it is, then it is likely that we will not meet another as genuinely other, and will thus render ourselves incapable of affirming and nurturing others in their ability to be.

Although Paul doesn’t explicitly ‘‘build’’ his argument on the root of oikodomeô, I read him as setting out—both in this verse and throughout the letter—two conflicting economies. The economy of love is an oikonomia that is focused on an oikos, not a house in this case, but the household of faith. But as we will see, it is also a ‘‘stewardship’’ of that with which one has been entrusted—the right use of something that comes as a gift. Paul clearly would have been aware of the etymological connections between oikodomeô and oikonomia, though whether he is thinking in terms of two economies per se would be hard to argue.

The measure of our moral excellence, but also of our rationality, is a feature of such honest openness. What Socrates initiated was a conception of philosophy rooted in ‘‘metanoetic consciousness,’’ a way of thinking that is confessional and self-searching to the core. In an important sense, philosophizing must have as a recurring theme the acknowledgment of failures and sin (most notably pride). 20 Genuine philosophizing takes the philosopher beyond his or her own fears, predispositions, or securities so that a more faithful and true embrace of the world becomes possible.

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