By Terry Eagleton
How you can stay in a supposedly faithless global threatened through non secular fundamentalism? Terry Eagleton, bold philosopher and popular cultural critic, investigates during this thought-provoking e-book the contradictions, problems, and value of the trendy look for a substitute for God. attractive with a phenomenally wide selection of principles, matters, and thinkers from the Enlightenment to this day, Eagleton discusses the kingdom of faith ahead of and after 11th of September, the ironies surrounding Western capitalism’s half in spawning not just secularism but additionally fundamentalism, and the unsatisfactory surrogates for the Almighty invented within the post-Enlightenment era.
The writer displays at the designated capacities of faith, the probabilities of tradition and paintings as glossy paths to salvation, the so-called warfare on terror’s influence on atheism, and a number of different subject matters of outrage to those that envision a destiny within which simply and compassionate groups thrive. Lucid, fashionable, and interesting in his traditional demeanour, Eagleton offers a super survey of recent suggestion that still serves as a well timed, urgently wanted intervention into our perilous political current.
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Extra resources for Culture and the Death of God
The Enlightenment was aware of this paradox in its own way. God was the author of both Nature and Reason, but he had fashioned them so as to be self-determining. In this sense, at least, the sacred and the secular were not at loggerheads. If the autonomy of the universe springs from its sharing in the life of its Creator, faith is no enemy of science. The problem, not least for some Romantic thinkers, is that if there is indeed a foundation beneath our feet, it is hard for us to have any exact knowledge of it.
It is Hegel, above all, who attempts this task. In his view, Spirit can be captured and contained in a complete system, one furnished with the stoutest of foundations. There is, as we have seen, something at the very heart of conceptual systems – subjectivity – which offers to give them the slip. They are threatened with dissolution by the very principle they seek to explicate. ) this most mercurial of phenomena – to find in the immediate presence of the subject to itself, the absolute identity of subject and object, or the fact that subjectivity is a ground beneath which we cannot delve, the axis on which the whole world can be seen to turn.
They are all phenomena in their own right, not simply a locum tenens or camouflaged version of something else. Yet religion has played such a key ideological role in human history that once it begins to fall into disrepute, that function cannot simply be abandoned. Instead, it must be taken over by various secular styles of thought, which then unwittingly help to keep divinity alive in a more clandestine way. ’ Some would even detect a form of ersatz religion in psychoanalysis, with its high priests, rituals of confession, consciousness of Original Sin, ontological guilt, numinous Law, sectarian schisms and quasi-theological probings into the sublimely unfathomable unconscious.
Culture and the Death of God by Terry Eagleton