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Levinas, von Balthasar, and Trinitarian Praxis
For centuries, but especially under Heidegger’s influence in the twentieth century, Christian theology has consistently approached its inquiry through the language of ontology and within the framework of Being. These attempts to find a rational way to articulate religious life and the mystery of God, making spiritual praxis secondary to theory, not only run the danger of reducing God to a set of propositions, but also risk condoning violent indifference to interhuman relations. In response, Glenn Morrison suggests that Emmanuel Levinas’s philosophical corpus, which puts into question Heidegger’s fundamental ontology, can serve as a valuable resource for developing new theological language that unites theory and praxis. Building on previous attempts to appropriate Levinas to Christian thought, Morrison critiques thinkers such as Michael Purcell, David Ford, Michael Barnes, and Graham Ward for hesitating to go beyond ontotheology. A Theology of Alterity strives to more radically utilize Levinas’s philosophical framework, bringing it into conversation with the theology of Hans Urs von Balthasar, to construct a post-ontotheological account of theology that coincides with ethical behavior. In looking at these two thinkers in relation to each other, Morrison brings out the drama of eros that is often hidden in Levinas’s texts, and he points the way toward a less mystical, more ethical, and more metaphysically transformative reading of von Balthasar. In allowing Levinas’s Judaism to challenge von Balthasar’s Catholicism, Morrison develops a perspective that is both theologically rich and philosophically provocative. Following Levinas’s demand that we think Being “otherwise,” Morrison explores the implications of alterity in both systematic and practical theological matters such as the paschal mystery, Christ’s person and mission, pastoral care, mental health, forgiveness, prayer, and Jewish-Christian friendship. Reflecting on central articles of the Christian faith through the language of alterity, such as Christ’s death and resurrection, he describes the work of an ethically grounded theology that inspires a “trinitarian praxis”—wherein theology is driven by a kenotic, self-giving love, a radical gift of passivity, and the desire to encounter Christ in the face of the other person.
Recent John Milton scholarship has seen a revival of interest in the practice of close reading: historically and theoretically informed attention to the author’s poetic and rhetorical style. Responding to this emerging trend, To Repair the Ruins examines how close reading functions as an act of recovery, an attempt to close the gap between past and present, or as an act of repair that uses the past to reenvision a ruined or fallen present. In this volume’s 12 essays, esteemed scholars offer fresh perspectives on the significance of close reading for Milton criticism, presenting both new topics in Milton studies and new ways to read and think about previously considered topics. Part 1 of the book calls for revival—for a return to close reading, an exploration of Milton’s undervalued Latin poems, and a reexamination of neglected aspects of Paradise Lost. Part 2 analyzes Milton’s understanding of inward experience and the relationship between reading, self-reflection, and action. Part 3 explores the historical record—medieval Catholicism, Milton’s biography, and seventeenth century religious conflicts—to shed light on forgotten or obscured details central to the meaning of particular texts. Finally, part 4 assesses not merely the author’s reception history, but also the ways in which Milton’s work has been used to address the concerns and even amend the problems of later readers—from politicians to visual artists to prisoners. Each chapter, in one way or another, attempts to bridge the gap between literary and historical studies—between the delight we may take in the beauty, in the unstable, sometimes bewildering proliferation of meanings we encounter in a poem, and the worldly commitments of an author trying to prosecute arguments in a world of policy and ideological or theological conflict. A significant contribution to Milton studies, To Repair the Ruins will also be of interest to scholars concerned with general discussions of close reading, as well as Protestant revisionist poetics, art, environment, and devotional practice.
Concepts and Themes in Emmanuel Levinas
Unlike many recent studies that have purported to examine the scope of Levinas’s thinking, Toward the Outside is distinguished by its attention to texts from both of Levinas’s two main genres: the philosophical and the confessional. Organized into three parts, the first examines key pairs of concepts—totality/infinity, same/other, saying/said, among others. Smith demonstrates a keen attunement to the development of Levinas’s thought as an overall philosophical trajectory. In part 2, Smith more explicitly identifies themes that are essential to our better understanding of Levinas—Judaism and the Holocaust, temporality, Levinas’s treatment of Husserl and Heidegger, Derrida’s reading of Levinas, and others. Finally, in part 3, his commentary, based on close readings of selected Levinas texts, meticulously follows and highlights the development of Levinas’s thought.
Studies in Shakespeare, Spenser, Jonson, and Donne
Deconstructionist critics have argued that literary works contain conflicting or contradictory meanings, thus creating an aporia, or impasse, that prevents readers from interpreting the work. Here, however, Murray Roston offers detailed and essentially new analyses of works by Shakespeare, Spenser, Jonson, and Donne, arguing that the seemingly contradictory presence of traditional and subversive elements in their major works actually creates the source of much of their literary achievement. Chapters explore The Merchant of Venice, Hamlet, Faerie Queene, Volpone, and the Meditations of John Donne, highlighting the creative tension between centripetal and centrifugal factors (borrowing Bakhtin’s terms). As Roston demonstrates, this tension exists in a variety of genres, including poetry, epic and drama, and even in religious prose-which, he acknowledges, might be thought to be exempt from such inner conflict because of its doctrinal and theological focus. The tension between tradition and subversion, both linguistic and cultural, then, can be seen to produce not aporia in any negative sense, but a positive complexity of response from the audience, animating and profoundly enriching each work. In The Merchant of Venice, for example, Shakespeare merges the previously despised figure of the merchant with a Christ-like figure, brilliantly reasserting the Christian condemnation of profiteering while simultaneously advocating its seeming opposite, a validation of the burgeoning mercantile activity of the Renaissance. Tradition and Subversion in Renaissance Literature is a thoughtful study, rich in both historical scholarship and in its survey of modern criticism. Even those who are quite familiar with the texts discussed here will find Roston’s focus on the tension between maintaining the expectations of the culture and pulling toward new ideas an illuminating way to freshly consider these literary works.
Bergson, Merleau-Ponty and Ricoeur in Search of Time, Self, and Meaning
If there is a topic that sends chills up the spine of serious philosophers, scientists and poets alike, it is the topic of time. Simone Weil once wrote that time is the most tragic subject human beings can think about. Time is tragic on two counts. First, philosophically, we are unable to conceive of time in its totality. Second, our need to understand time beyond a mere speculation of its nature is driven by the undeniable reality of our mortal lives. It is the bane of human existence to see our lives as finite when contrasted to the age of stars and cosmic realities. This contrast fuels much of our existential angst to question our nature, understand ourselves and search for meaning.
Tricks of Time invites readers into the labyrinthine discussions of time, self and meaning under the auspices of three thinkers: Henri Bergson, Maurice Merleau-Ponty and Paul Ricoeur. Dubbed by Mark Muldoon “the masters of disruption,” the work of each philosopher is highlighted to show how each “disrupts” “clock time,” drawing out and reclaiming aspects of our humanity neglected in systems that treat time merely as chronology. Outside of Augustine perhaps, no other set of philosophers in any particular school or epoch has offered us such a diverse and unique series of attempts to respond to the question: “What is time?” While not working in tandem, or even necessarily following one another’s leads, but sharing the same French cultural and philosophical climate, Bergson, Merleau-Ponty and Ricoeur aptly reveal how interrogating the present constantly intercepts any neat and efficient closure to defining the self and meaning.
Following the lead of Ricoeur’s central thesis, that time only becomes human to the extent that it is articulated through a narrative mode, Muldoon identifies unquestionable hints of the link between time and narrative in both Bergson and Merleau-Ponty. While the struggle with language is evident in each of these thinkers, the importance they accord it is striking. Each of their contributions is novel and unique, leading us to take Ricoeur’s claim seriously—namely, that time cannot, ultimately, be thought, it can only be lived and our lives recounted.
Heidegger, Ricoeur, and Derrida on Disclosure and Displacement
Throughout the history of philosophy, the truth of language has often been considered from the perspective of the distinction between language that serves the transparency and univocality to which philosophy strives and language that threatens this goal. Linguistic phenomena such as writing, metaphor, and poetic mimesis are often considered examples of the latter form, and as a result, treacherous to truth; they would exemplify the “seduction of language,” as Husserl beautifully called it. Against this background, it is remarkable that contemporary hermeneutics often inquires into the relation between truth and language by taking these seductive forms of language as a point of departure. Contemporary hermeneutics does so in order to provide a new understanding of truth and untruth in relation to language.
In this study, Gert-Jan van der Heiden shows that this hermeneutic understanding of the relation between truth, untruth, and language can be clarified by inquiring into the meaning of two notions: disclosure and displacement. Unconcealment and hiding, truth and untruth, disclosure and displacement are the key notions to understanding the various conceptions of language in contemporary approaches to hermeneutics in continental philosophy. By painting a picture of the different meanings of these concepts in the work of Heidegger, Ricoeur, and Derrida, illuminating the differences and affinities of their respective projects, he finds an original way of showing how these three thinkers mutually discuss the relation between truth and language.
The Truth (and Untruth) of Language also confirms Heidegger’s continued influence in contemporary debates by tracing the influence of his account of the disclosure and displacement of language in the reigning schools of hermeneutical thought in continental philosophy. As a result, he offers a clear account of the comparison between hermeneutics and deconstruction by elucidating Ricoeur and Derrida’s shared resource of Heidegger’s project.
“Van der Heiden clearly locates the problem of language around its double ability to disclose the essence of things and displace the essence of things. No one has penetrated the Heidegger hinge between Ricoeur and Derrida as much as van der Heiden has.” — Leonard Lawlor, Edwin Erie Sparks Professor of Philosophy, Penn State University
Volume 3 [Samson Agonistes]
Over a span of three centuries, scholarly work dedicated to Milton’s Samson Agonistes has gradually evolved, reflecting changing critical interpretations within historical contexts. This variorum edition of the poem, the first since 1809, gathers together all significant contributions to understanding Milton’s dramatic poem that were published between 1671 and 1970.
This Variorum Commentary is an indispensable reference tool and opens up fresh lines of inquiry. Simply the most comprehensive, detailed, and expansive exploration of Samson Agonistes' critical history, this book is an essential tool for anyone interested in Milton and one of his greatest poetic works.
Volume 5, Part 4 [Paradise Lost, Book 4]
This variorum edition of the poem, the first part to appear on Paradise Lost, presents a comprehensive and detailed narrative survey of the critical responses to Paradise Lost, book 4, from 1695 through 1970. From notes on individual words or phrases to lengthy essays on the characters, setting, action, and themes of book 4, the variorum reveals the ever-changing and enduring topics of scholarly concern to readers of this book of Paradise Lost for nearly 300 years.
This indispensable reference tool efficiently, conveniently, and succinctly presents the most important commentary of Milton’s earliest editors and critics. It demonstrates the historical development of Milton scholarship as Fresch’s narrative overview relates that recovered critical material to the twentieth century criticism on Paradise Lost, book 4. It traces the rise and fall, and sometimes the endurance, of a variety of approaches to Milton’s text—from source studies to reader-response criticism. Gathering, organizing, and clarifying the criticism from 1695 through 1970, this volume establishes a point of departure, a stepping-off place for future critical inquiries. This critical variorum insists that while much is known, much still remains to be known about the fourth book of Paradise Lost.
Volume 5, Part 8 (<i>Paradise Lost,</i> Books 11–12)
This volume surveys all important and influential line-by-line commentary published between 1667 and 1970 on the impressive conclusion to Paradise Lost in books 11–12. In these last two books, Milton has taken the account of biblical history known to all his contemporaries and rendered it fresh by having the archangel Michael relate it to Adam in ways only partly suggested by the original text. In a series of visions in book 11, Michael shows Adam the results of his disobedience, and by a narration in book 12 the promise and revelation of “the greater Man” promised at the epic’s beginning (1.5). Adam and Eve move from repentant sorrow to invigorated hope, with the world before them and guided by Providence. The biblical influences on these last two books would have been instantly recognizable to Milton’s original audience, but the helpful notes in this volume identify biblical references and other theological matters for modern audiences. Similarly, Milton’s classical references to Homer, Virgil, Horace, Ovid, Seneca, and others are located and explained, along with Milton’s use of patristic, medieval, and early modern authors as well as later authors’ use of Milton. This volume will challenge the longstanding idea that the last two books of Paradise Lost are in any way inferior to the rest of the epic or unrelated to it. Besides the helpful introduction that traces the arguments over the value of the last books, the commentary to books 11 and 12 also demonstrates how many important and influential arguments about the epic are tied into these books. Successfully synthesizing a huge mass of Milton scholarship, Lares presents complex ideas clearly and succinctly.
Essays on Prophecy and Violence
With global terrorism a seemingly daily threat, the twenty-first century is permeated with violence and in search of some way to better understand the world and its different religions and politics. In recent decades, the literary world has shifted to a similar focus, producing new works and reexamining old ones to aid in forming a vision relevant to such a violent world. In Visionary Milton: Essays on Prophecy and Violence, distinguished Milton scholars are brought together in dialogue to discuss John Milton’s focus on prophecy and violence in his work and how these themes add to an understanding of Milton as a visionary.
The collection begins with a fresh analysis of the visionary mode of narrative in the early modern period as seen in both biblical and imaginative literature and sets the groundwork for an examination of Milton’s poetry, prose, and biography. The themes of prophecy and violence develop throughout these essays as an overall context in Milton’s life, as an important principle in such works as Paradise Regained, and as a mode for an extended analysis of Restoration politics as they figure in Milton’s poetry.
Visionary Milton extends the literary discussion of Milton’s work into a larger geopolitical area. The collection is important not only for those interested in Milton, but also for historians, political scientists, and theologians.