By John D. Caputo
At the center of the present surge of curiosity in faith between modern Continental philosophers stands Augustine’s Confessions. With Derrida’s Circumfession consistently within the historical past, this quantity takes up the provocative readings of Augustine via Heidegger, Lyotard, Arendt, and Ricoeur. Derrida himself presides over and reviews on essays by means of significant Continental philosophers and across the world well-known Augustine students. whereas experiences on and approximately Augustine as a thinker abound, none process his paintings from any such uniquely postmodern viewpoint, displaying either the ongoing relevance of Augustine and the non secular resonances inside of postmodernism. Posed on the intersection of philosophy, theology, and non secular reports, this ebook may be of curiosity to students and scholars of Augustine in addition to these drawn to the invigorating dialogue among philosophy, faith, and postmodernism.
Contributors comprise Geoffrey Bennington, Philippe Capelle, John D. Caputo, Elizabeth A. Clark, Hent de Vries, Jacques Derrida, Jean Bethke Elshtain, Richard Kearney, Catherine Malabou, James O’Donnell, Michael J. Scanlon, and Mark Vessey.
Indiana sequence within the Philosophy of Religion―Merold Westphal, common editor
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Additional resources for Augustine and Postmodernism: Confessions and Circumfession
That’s one more reason to ask for forgiveness of him. But on the other hand, I try, not to pervert him, but to “mis-lead” him, so to speak, into places where he couldn’t and wouldn’t go. For instance, when one asks for forgiveness, when one confesses—and Geoff powerfully analyzed the structure of this thing—it’s not a question of truth, at least not a question of the constative truth. When I ask, when I confess, I’m not reporting a fact. I can kill someone. I can hijack a plane and then report; it’s not a confession.
That’s why Paul de Man speaks of die Wahre not die Wahrheit, the true not the truth. The event as something to do with the true, if not the truth. We have to elaborate another truth of the true, another way of experiencing the truth, if one wants to avoid giving up in the face of this terrible problem. There are requirements. There is something demanding about thinking this event, something demanding beyond the theoretical value of the truth. There is something demanding which I would perhaps call “true” in a different way.
Today, for some of you at least, it is Yom Kippur, the Day for Forgiveness. That’s the way one translates it, although it is more complicated than that. The Day for Asking for Forgiveness. In “Circumfession,” I again and again recall the number of times I arrived in New York for Yom Kippur. If you will allow me, I quote two such references:2 . . but why the desire to name New York, where 21 years ago, on notebooks lost in Algeria in ’62 unless they’re hidden here, I had begun again, at the Hotel Martinique.