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I grew up in a world steeped in pre-Vatican II Catholicism including four years spent in a Catholic religious order. My theological training led me to philosophy, to question my theology, and to my life as a philosophy professor. There's a blaze of light in every word, Leonard Cohen says, so I've been seeking the blaze of light in the word God. My idea is that God is neither a real being nor an unreal illusion but the focus imaginarius of a desire beyond desire, and the “kingdom of God” is what the world would look like if the blaze of light in the name of God held sway, not the powers of darkness.
This is a book that rocked me and a whole generation back in the 1960s and is now considered a classic in radical theology.
John Robinson was a radical Anglican bishop who managed to pack an explosive theological punch into a feisty and fairly short book, its brevity being one of its merits. He threw theism into doubt by drawing upon the revolutionary theologies of Dietrich Bonhoeffer (religionless Christianity), Rudolf Bultmann (demythologizing Christianity), and Paul Tillich (God is the ground of being, not the Supreme Being).
The book became a sensation, a best seller, and set the stage for a radical post-theistic theology today and helped shape my work.
Originally published in 1963, Honest to God ignited passionate debate about the nature of Christian belief and doctrine in the white heat of a secular revolution. In addition, it articulated the anxieties of a generation who saw these traditional fundamentals as no longer acceptable or necessarily credible. Reissued on the 55th anniversary of the original publication, Honest to God remains a work of honest theology that continues to inspire many in their search for credible Christianity in today's world.
I grew up in a world steeped in pre-Vatican II Catholicism including four years spent in a Catholic religious order. My theological training led me to philosophy, to question my theology, and to my life as a philosophy professor. There's a blaze of light in every word, Leonard Cohen says, so I've been seeking the blaze of light in the word God. My idea is that God is neither a real being nor an unreal illusion but the focus imaginarius of a desire beyond desire, and the “kingdom of God” is what the world would look like if the blaze of light in the name of God held sway, not the powers of darkness.
Paul Tillich is my choice for the great theologian of the twentieth century (not Karl Barth, orthodoxy’s hero).
For Tillich, religion is not a matter of creeds but a matter of “ultimate concern,” of what is unconditionally important; “God” is not the Supreme Being, but the “ground of being;” religion is not particular cultural practice but the depth structure of the entire culture; dig deeply enough into art or science or anything, and you will hit theological ground.
His Dynamics of Faith and The Courage to Be are his “greatest hits,” but I love Theology of Culture because it lays all this out with such lucidity. Atheism about the Supreme Being is not the end of theology but the beginning of radical theology.
I grew up in a world steeped in pre-Vatican II Catholicism including four years spent in a Catholic religious order. My theological training led me to philosophy, to question my theology, and to my life as a philosophy professor. There's a blaze of light in every word, Leonard Cohen says, so I've been seeking the blaze of light in the word God. My idea is that God is neither a real being nor an unreal illusion but the focus imaginarius of a desire beyond desire, and the “kingdom of God” is what the world would look like if the blaze of light in the name of God held sway, not the powers of darkness.
The evidence is staring us in the face that religion is shaming itself out of existence and God along with it.
Robin Meyers is one of those people who can save, if not religion, which may have done itself irreparable damage, but God and Jesus and faith. Meyers is a United Church of Christ pastor, a university professor, and a peace activist, so he brings a special combination of the pastor’s touch for telling stories to make a point and for changing lives and the professor’s depth of learning.
I could just as easily have recommended his companion book Saving Jesus from the Church: How to Stop Worshiping Christ and Start Following Jesus but I chose this book because it is more recent. His question is, is religion even worth saving?
A revelatory manifesto on how we can reclaim faith from abstract doctrines and rigid morals to find God in the joys and ambiguities of everyday life, from the acclaimed author of Saving Jesus from the Church
“In this book of stories from four decades of ministry, Meyers powerfully captures what it means to believe in a God who’s revealed not in creeds or morals but in the struggles and beauty of our ordinary lives.”—Richard Rohr, bestselling author of The Universal Christ
People across the theological and political spectrum are struggling with what it means to say that they believe in…
I grew up in a world steeped in pre-Vatican II Catholicism including four years spent in a Catholic religious order. My theological training led me to philosophy, to question my theology, and to my life as a philosophy professor. There's a blaze of light in every word, Leonard Cohen says, so I've been seeking the blaze of light in the word God. My idea is that God is neither a real being nor an unreal illusion but the focus imaginarius of a desire beyond desire, and the “kingdom of God” is what the world would look like if the blaze of light in the name of God held sway, not the powers of darkness.
For me, Ilia Delio represents a new breed of theologian.
She started out as a scientist (Ph.D. in pharmacology, specializing in brain science), then tried being a contemplative nun, then joined an active order of Franciscans as a theology professor (PhD in process theology). She brings this marvelous mix to the problem of AI, which is proving to be as much a poison as a cure, something that will save us unless it kills us first.
But AI is not the problem and religion is not the solution, she says. It is the misuse of AI and religion as it presently exists which puts them at odds. This is what theology will look like in the future if it expects to survive, indeed if we expect to survive.
In her latest book, scientist and theologian Ilia Delio takes up the challenge of reconciling evolution and religion with particular attention to the role of Artificial Intelligence. She argues that AI represents the latest extension of human evolution, which has implications not only for science but also for religion. If the "first axial age" gave rise to the great religions, she sees us now on the cusp of a "second axial age," in which AI, oriented by new religious sensibilities, can bring about an ecological re-enchantment of the earth.
I’m a political theorist recently retired from the University of Toronto. Around fall 2014, I became aware that a hyper-energetic, well-educated intelligentsia was trying to move heaven and earth to make fascism intellectually respectable again. I resolved to educate myself about these scary characters. I was truly alarmed, and wrote my book to convey my alarm to fellow citizens who hadn’t yet woken up to the threat. Sure enough, within a couple of years, Richard Spencer rose to media stardom; and one of the first things that Trump did after being elected in November of 2016 was to decide that a crypto-fascist Steve Bannon was worthy of a senior position in the White House.
Faye’s book has been extremely controversial, exposing him to sometimes quite nasty attacks by Heidegger apologists. But with respect to the core of what his book is about—the pro-Hitlerite seminars given by Heidegger during the years when he was most closely aligned with the Nazis—it’s an absolutely devastating account. The book is a must-read. Should be read in conjunction with Charles Bambach’s 2003 book, Heidegger’s Roots.
In the most comprehensive examination to date of Heidegger's Nazism, Emmanuel Faye draws on previously unavailable materials to paint a damning picture of Nazism's influence on the philosopher's thought and politics. In this provocative book, Faye uses excerpts from unpublished seminars to show that Heidegger's philosophical writings are fatally compromised by an adherence to National Socialist ideas. In other documents, Faye finds expressions of racism and exterminatory anti-Semitism. Faye disputes the view of Heidegger as a naive, temporarily disoriented academician and instead shows him to have been a self-appointed 'spiritual guide' for Nazism whose intentionality was clear. Contrary to what…
As a graduate student during the late 1970s, my mentor, Martin Jay, generously introduced me to two members of the Frankfurt School: Herbert Marcuse and Leo Lowenthal. These memorable personal encounters inspired me to write a dissertation on Walter Benjamin, who was closely allied with the Frankfurt School. The completed dissertation, Walter Benjamin: An Aesthetic of Redemption, became the first book on Benjamin in English and is still in print. The Frankfurt School thinkers published a series of pioneering socio-psychological treatises on political authoritarianism: The Authoritarian Personality, Prophets of Deceit, and One-Dimensional Man. These studies continue to provide an indispensable conceptual framework for understanding the contemporary reemergence of fascist political forms.
The ever-contentious debate about Heidegger’s filiations with Nazism was re-enlivened with the appearance of the so-called “Black Notebooks” in 2014.
However, unless one closely heeds the existential verbiage of Heidegger’s commitment to Nazism, one risks tilting at windmills; hence, succumbing to a plethora of misconceptions and misunderstandings.
This invaluable collection of original texts – which, in addition to Heidegger political speeches of 1933-34, contains the indispensable Der Spiegel interview, “Only a God Can Save Us!” – has taken on an entirely new meaning and importance in light of the “Black Notebooks’” publication.
This anthology is a significant contribution to the debate over the relevance of Martin Heidegger's Nazi ties to the interpretation and evaluation of his philosophical work. Included are a selection of basic documents by Heidegger, essays and letters by Heidegger's colleagues that offer contemporary context and testimony, and interpretive evaluations by Heidegger's heirs and critics in France and Germany.In his new introduction, "Note on a Missing Text," Richard Wolin uses the absence from this edition of an interview with Jacques Derrida as a springboard for examining questions about the nature of authorship and personal responsibility that are at the heart…
As a graduate student during the late 1970s, my mentor, Martin Jay, generously introduced me to two members of the Frankfurt School: Herbert Marcuse and Leo Lowenthal. These memorable personal encounters inspired me to write a dissertation on Walter Benjamin, who was closely allied with the Frankfurt School. The completed dissertation, Walter Benjamin: An Aesthetic of Redemption, became the first book on Benjamin in English and is still in print. The Frankfurt School thinkers published a series of pioneering socio-psychological treatises on political authoritarianism: The Authoritarian Personality, Prophets of Deceit, and One-Dimensional Man. These studies continue to provide an indispensable conceptual framework for understanding the contemporary reemergence of fascist political forms.
When I first read Herf’s book during the 1990s, it totally transformed my understanding of National Socialism’s attitude toward technology and modernity.
Prior to its publication, Nazism was commonly perceived asanti-modernandanti-technological: as aspiring toward a vaguely defined pre-modern, martial-communitarian dystopia. Conversely, Herf shows that Nazism concertedly sought to integrate technological modernity within the movement’s militaristic, pan-German ideological framework. Here, the effusive expression employed by Goebbels to describe Nazism’s hypertrophic pro-technological enthusiasms, “steely romanticism,” says it all!
In this respect, Ernst Jünger’s allegorical glorification of totalitarian militarism in The Worker (Der Arbeiter) was paradigmatic.
In a unique application of critical theory to the study of the role of ideology in politics, Jeffrey Herf explores the paradox inherent in the German fascists' rejection of the rationalism of the Enlightenment while fully embracing modern technology. He documents evidence of a cultural tradition he calls 'reactionary modernism' found in the writings of German engineers and of the major intellectuals of the. Weimar right: Ernst Juenger, Oswald Spengler, Werner Sombart, Hans Freyer, Carl Schmitt, and Martin Heidegger. The book shows how German nationalism and later National Socialism created what Joseph Goebbels, Hitler's propaganda minister, called the 'steel-like romanticism…
Understanding the world is important for everyone. For me, it takes the form of analyzing colorful images and artifacts in the built environment. In the broad traditions of the global northwest, color is regarded as deceptive and unreliable. For centuries now, and throughout disparate media and technical systems, color has had to maintain this secondary, subordinate status as “other,” linked to falsity, manipulation, and deceit or, to quote David Batchelor, “some ‘foreign’ body". In my work, I argue that we have all inherited this tradition in the global northwest, fetishizing color as both excessive and yet indispensable in its capacity to retroactively confirm the sanctity of what it is not.
Yes, this is an essay, not a book. But it is such a good essay that the entire book has been re-printed with its title!
The essay is an excellent exegesis on understanding why “technology is not really about technology.” For Heidegger, the question concerning technology is a question about “being in the world”: our orientation, proclivities, values, and habits.
As relevant now as ever before, this accessible collection is an essential landmark in the philosophy of science from "one of the most profound thinkers of the twentieth century" (New York Times).
The advent of machine technology has given rise to some of the deepest problems of modern thought. Featuring the celebrated essay "The Question Concerning Technology," this prescient volume contains Martin Heidegger's groundbreaking investigation into the pervasive "enframing" character of our understanding of ourselves and the world.
My fascination with magic and the occult emerged from growing up in Scotland, which has a long, rich history of witchcraft, fairies, and the 19th century Celtic Revival, which saw a relation between art and magic. For me, the occult is primarily about liberating the imagination and this is what surrealism does. I became enchanted by surrealist art as a teenager which then led me to study History of Art at university. After graduating in 1989, I wrote my book at a time when there was so little available on the relationship between surrealism and occultism, determined to share my passion with other readers.
André Breton, the leader of the surrealist movement, wrote L’Art Magique in his later years, making explicit what was before then only hinted at, namely, the magical origins of art. This is a lavishly illustrated historical survey of art across different cultures and centuries and although the book has a French text and hasn’t been translated, its wonderful selection of images really conveys the surrealist perspective on what makes art magic. The book was first published in 1957 and a second edition in 1991, but was out of print for many years until this new and affordable edition which I would highly recommend.
Publi en 1957 tirage limit (rserv un cercle de bibliophiles), L'Art magique reprsentait aux yeux d'Andr Breton la somme de toute une vie : rien de moins qu'une histoire universelle de l'art, des origines prhistoriques jusqu' nos jours - mais une histoire de l'art revisite de fond en comble par le regard et la pense surralistes. Projet grandiose que cette chevauche travers les paysages de la Beaut, servi par la passion ttue d'un homme qui lui consacra, tout au long de son existence, ses recherches et le meilleur de ses intuitions. Projet exaltant surtout : car l'un des premiers crivains…
I am a historian at The Ohio State University. When I started my academic studies in Israel, I was initially interested in European history and only later began focusing on Jewish and Israeli history. I’m not exactly sure what attracted me to this career, but it’s probably the desire to better understand my own society and identity. I enjoy studying migration because it has played such an important role in Israeli and Jewish history, and even in my own life as an “academic wanderer.” Migration also provides a fascinating perspective on the links between large-scale historical events and the lives of individuals, and on the relationships between physical place, movement, and identity.
Hans Jonas was born in 1903 in Mönchengladbach, studied philosophy with Martin Heidegger in the 1920s, and after Hitler’s rise to power left Germany for British Mandate Palestine, where he enlisted in the Zionist Haganah militia. During World War II he served in the British Army’s Jewish Brigade and then fought in the 1948 Arab-Jewish war in Palestine. After demobilization, he could not secure a permanent academic position in newly established Israel, and moved to Canada and then to the United States, where in 1955, he accepted a professorship at the New School of Social Research in New York, eventually becoming a prominent philosopher and public intellectual. His beautifully written memoir illuminates the impact of migration and the upheavals of the 20th century on the life of a Jewish intellectual.
When Hans Jonas died in 1993 at the age of 89, he was revered among American scholars specializing in European philosophy, but his thought had not yet made great inroads among a wider public. In Germany, conversely, during the 1980s, when Jonas himself was an octogenarian, he became a veritable intellectual celebrity, owing to the runaway success of his 1979 book, The Imperative of Responsibility, a dense philosophical work that sold 200,000 copies. An extraordinarily timely work today, The Imperative of Responsibility focuses on the ever-widening gap between humankind's enormous technological capacities and its diminished moral sensibilities. The book became…
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