By Ivana Dolejsova

ISBN-10: 0820456268

ISBN-13: 9780820456263

ISBN-10: 1423759486

ISBN-13: 9781423759485

ISBN-10: 390676754X

ISBN-13: 9783906767543

This ebook addresses basic questions in systematic theology and philosophy of faith. How can the Christian tale stay correct in a postmodern pluralistic society? How can it draw on its conventional assets with out reverting to fundamentalism? How can discussion be maintained with modern tradition with out recourse to varieties of non secular reductionism or syncretism?
the writer argues opposed to the suggestion of apologetics, understood as a defence of human ideals, rules, attitudes and values which on my own may end up in divine fact. With the aid of Derrida, Lyotard and Levinas, she seems at the place such apologetic traits in Christianity come from and the way they distort the theological culture, which has provided a number of insights into the freeing message of Jesus Christ. the most important to this distinction lies within the figuring out of relatives among perform, trust and data. non secular epistemologies because the Enlightenment supply us conflicting positions. the writer unearths within the epistemology of the past due Wittgenstein percentages for a dialogical discourse which takes perform because the start line for knowing spiritual trust and information, and allows non-fundamentalist «accounts of wish» in Christianity.

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Additional resources for Accounts of Hope: A Problem of Method in Postmodern Apologia (Europaische Hochschulschriften Reihe Xxiii, Theologie)

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Hebblethwaite sees the “death of God” concept as arising from an attitude of suspicion towards arguments for the existence of God and more generally of foundationalism in philosophy, which he defines as ‘the view that human knowledge, to be secure, has to be built up piece by piece on indubitable premises’ (87). Such foundationalism, according to Hebblethwaite, dominated the Western theory of knowledge since Descartes, and can be rightly criticised. The critique Hebblethwaite stands for is still rationalist: instead of relying on indubitable premises he argues for the ‘internal rationality of a developed theistic belief system’, which relies on ‘external supporting arguments’ rather than on ‘indubitable, demonstrative proofs’ (87).

1992, Heidegger. 13 Cahoone: 17-18. , 1983, Course in General Linguistics. , 1986, Ferdinand de Saussure. , 1969, The Elementary Structures of Kinship. 1963, 1978, Structural Anthropology, vol. I and II. A. B. , 1984, Time and Narrative. 1996, Hermeneutics of Action. , 1980, Desire in Language. A Semiotic Approach to Literature and Art. 1991, Strangers to Ourselves. , 1984, 1987, The Theory of Communicative Action. 1992, ‘Transcendence from Within, Transcendence in This World’, in Habermas, Modernity and Public Theology.

As we can see the book involves a number of areas and problems and I do not give a detailed account of these for their own sake; such accounts are available elsewhere. In order to dispel the reader’s false expectations, I will list what the book is not about: (i) the variety of roots and under- 26 In the Orthodox tradition, we find the word theoria as a synonym for contemplation. 27 Cf. Tracy, 1981: 57–58. 28 Cf. Tracy, 1981: 57–58. 29 Tracy, 1981:58. , 1989, The Condition of Postmodernity: an enquiry into the origins of cultural change.

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Accounts of Hope: A Problem of Method in Postmodern Apologia (Europaische Hochschulschriften Reihe Xxiii, Theologie) by Ivana Dolejsova

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