Minimal Theologies

Originally published in in 2004. What, at this historical moment "after Auschwitz," still remains of the questions traditionally asked by theology? What now is theology's minimal degree? This magisterial study, the first extended comparison of the writings of Theodor W. Adorno and Emmanuel Levinas, explores remnants and echoes of religious forms in these thinkers' critiques of secular reason, finding in the work of both a "theology in pianissimo" constituted by the trace of a transcendent other. The author analyzes, systematizes, and formalizes this idea of an other of reason. In addition, he frames these thinkers' innovative projects within the arguments of such intellectual heirs as Jürgen Habermas and Jacques Derrida, defending their work against later accusations of "performative contradiction" (by Habermas) or "empiricism" (by Derrida) and in the process casting important new light on those later writers as well. Attentive to rhetorical and rational features of Adorno's and Levinas's texts, his investigations of the concepts of history, subjectivity, and language in their writings provide a radical interpretation of their paradoxical modes of thought and reveal remarkable and hitherto unsuspected parallels between their philosophical methods, parallels that amount to a plausible way of overcoming certain impasses in contemporary philosophical thinking. In Adorno, this takes the form of a dialectical critique of dialectics; in Levinas, that of a phenomenological critique of phenomenology, each of which sheds new light on ancient and modern questions of metaphysics, ethics, and aesthetics. For the English-language publication, the author has extensively revised and updated the prize-winning German version.

An introduction to the core ideas in Theodor Adorno's work and their relevance for theology. >

What has happened to religion in its present manifestations? Containing contributions from distinguished scholars from disciplines, such as: philosophy, political theory, anthropology, classics, and religious studies, this book seeks to address this question.

Pantheism is the idea that God and the world are identical—that the creator, sustainer, destroyer, and transformer of all things is the universe itself. From a monotheistic perspective, this notion is irremediably heretical since it suggests divinity might be material, mutable, and multiple. Since the excommunication of Baruch Spinoza, Western thought has therefore demonized what it calls pantheism, accusing it of incoherence, absurdity, and—with striking regularity—monstrosity. In this book, Mary-Jane Rubenstein investigates this perennial repugnance through a conceptual genealogy of pantheisms. What makes pantheism “monstrous”—at once repellent and seductive—is that it scrambles the raced and gendered distinctions that Western philosophy and theology insist on drawing between activity and passivity, spirit and matter, animacy and inanimacy, and creator and created. By rejecting the fundamental difference between God and world, pantheism threatens all the other oppositions that stem from it: light versus darkness, male versus female, and humans versus every other organism. If the panic over pantheism has to do with a fear of crossed boundaries and demolished hierarchies, then the question becomes what a present-day pantheism might disrupt and what it might reconfigure. Cobbling together heterogeneous sources—medieval heresies, their pre- and anti-Socratic forebears, general relativity, quantum mechanics, nonlinear biologies, multiverse and indigenous cosmologies, ecofeminism, animal and vegetal studies, and new and old materialisms—Rubenstein assembles possible pluralist pantheisms. By mobilizing this monstrous mixture of unintentional God-worlds, Pantheologies gives an old heresy the chance to renew our thinking.

Recent shifts in the contemporary cultural, political, and religious landscape are engendering intensive attention concerning political theology. New trends and traditional ideas equally colour these movements. Given that a medley of recent books and articles have exhaustively treated both the history and the current resurgence of political theology, we now find ourselves faced with the task of reinventing and redefining the future of political theology. This book presents a rich overview of fresh, contemporary theoretical approaches uniquely prioritizing the prospects of the future of political theology, but also making room for significant interventions from philosophy and political theory. Including prominent essays on Judaic, Islamic, Buddhist and Christian perspectives, this book balances elements from post-modern theology with more classical as well as anti-post-modern approaches.

It seems hard to imagine a concept more significant to modern thought than critique. Critique involved distancing oneself from religious explanations and theological argumentation and came to represent the essence of secular consciousness's potential to deliver modernity's promise of human progress through rational inquiry and scientific development. Critiques of Theology debunks this common understanding. Based on a novel reading of previously less-discussed writings by Sigmund Freud, Walter Benjamin, Theodor Adorno, and Hannah Arendt, the book shows how the practice of critique emerged out of religious traditions and can, in many ways, be traced back to them. This study points to a persistent misreading of critique and demonstrates that it does not come from outside of religion to build a new world of ideas; on the contrary, it redeploys those already present within its theological constellations.

Hegel's "highway of despair," introduced in his Phenomenology of Spirit, is the tortured path traveled by "natural consciousness" on its way to freedom. Despair, the passionate residue of Hegelian critique, also indicates fugitive opportunities for freedom and preserves the principle of hope against all hope. Analyzing the works of an eclectic cast of thinkers, Robyn Marasco considers the dynamism of despair as a critical passion, reckoning with the forms of historical life forged along Hegel's highway. The Highway of Despair follows Theodor Adorno, Georges Bataille, and Frantz Fanon as they each read, resist, and reconfigure a strand of thought in Hegel's Phenomenology of Spirit. Confronting the twentieth-century collapse of a certain revolutionary dialectic, these thinkers struggle to revalue critical philosophy and recast Left Hegelianism within the contexts of genocidal racism, world war, and colonial domination. Each thinker also re-centers the role of passion in critique. Arguing against more recent trends in critical theory that promise an escape from despair, Marasco shows how passion frustrates the resolutions of reason and faith. Embracing the extremism of what Marx, in the spirit of Hegel, called the "ruthless critique of everything existing," she affirms the contemporary purchase of radical critical theory, resulting in a passionate approach to political thought.

This book aims to put modern continental philosophy, specifically the sub-fields of phenomenology, existentialism, hermeneutics, deconstruction, critical theory and genealogy, into conversation with the field of contemporary theology. Colby Dickinson demonstrates the way in which negative dialectics, or the negation of negation, may help us to grasp the thin (or non-existent) borders between continental philosophy and theology as the leading thinkers of both fields wrestle with their entrance into a new era. With the declining place of “the sacred” in the public sphere, we need to pay more attention than ever to how continental philosophy seems to be returning to distinctly theological roots. Through a genealogical mapping of 20th-century continental philosophers, Dickinson highlights the ever-present Judeo-Christian roots of modern Western philosophical thought. Opposing categories such as immanence/transcendence, finitude/infinitude, universal/particular, subject/object, are at the center of works by thinkers such as Agamben, Marion, Vattimo, Levinas, Latour, Caputo and Adorno. This book argues that utilizing a negative dialectic allows us to move beyond the apparent fixation with dichotomies present within those fields and begin to perform both philosophy and theology anew.