By Merold Westphal
The query of the transcendence of God has frequently been suggestion by way of the adaptation among pantheism, which affirms that God is thoroughly "within" the realm, and theism, which affirms that God is either "within" and "outside" the area, either immanent and transcendent. opposed to Heidegger's critique of onto-theology and the overall postmodern trouble for respecting and retaining the variation of the opposite, Merold Westphal seeks to reconsider divine transcendence when it comes to modes of human self-transcendence. Touching upon Spinoza, Hegel, Augustine, Pseudo-Dionysius, Aquinas, Barth, Kierkegaard, Levinas, Derrida, and Marion, Westphal's paintings facilities round a critique of onto-theology, the significance of alterity, the decentered self, and the self sustaining transcendental ego. Westphal's phenomenology of religion units this e-book into the most currents of Continental philosophy of faith at the present time.
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Additional info for Transcendence and Self-Transcendence: On God and the Soul (Indiana Series in the Philosophy of Religion)
Onto-theology is calculative thinking. 2. Onto-theology is representational thinking. 3. Onto-theology is bad theology. The ﬁrst two of these are so closely linked that while we might distinguish them we cannot ultimately separate them. We can best approach them by tracking the history of What Is Metaphysics? from the original essay of 1929 to the Postscript of 1943 to the Introduction of 1949, which bears the title ‘‘The Way Back into the Ground of Metaphysics’’ and introduces the concept of onto-theology.
The philosopher I have in mind is a Christian theist who, among other things perhaps, does philosophical theology. She is quite likely an analytic philosopher, but in any case works in a realist framework that is uncontaminated by the antirealist thrust of Kantian transcendentalism and, a fortiori, of Nietzschean perspectivism. She has given up on the foundationalist project and does not genuﬂect before the Cartesian ego cogito. In other words, our philosopher is by choice a non-participant in both the Nietzschean/Marxian death of God and the Cartesian/Kantian transcendental turn.
As theists, we afﬁrm God, not the death of God and the unconditional self-assertion of human will to power. Trying to get clear, for example, about relation between divine foreknowledge and human freedom, so far from being tightly linked to the world of multinational corpora- 25. This reading of Descartes and Kant ignores the role God plays in the thought of each as a limit to human subjectivity. But most of modern and postmodern philosophy has ignored or eliminated these aspects of their thought as well.