Spem in aliud ... what (other) may I hope for?
When at the "end" of metaphysics, planning loses its absolute hegemony in thought, the world dis-encloses (Nancy). A world that is the event of meaning can only be opening. This, however, remains invisible to traditional metaphysics and requires a thought that re-connects with its religiou...
| Main Author: | |
|---|---|
| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Peeters
[2016]
|
| In: |
Ethical perspectives
Year: 2016, Volume: 23, Issue: 3, Pages: 473-498 |
| Standardized Subjects / Keyword chains: | B
Hope
/ Planning
/ Religion
/ Deconstruction
|
| RelBib Classification: | AB Philosophy of religion; criticism of religion; atheism VA Philosophy |
| Online Access: |
Volltext (doi) |
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| 520 | |a When at the "end" of metaphysics, planning loses its absolute hegemony in thought, the world dis-encloses (Nancy). A world that is the event of meaning can only be opening. This, however, remains invisible to traditional metaphysics and requires a thought that re-connects with its religious source. Such thought, which welcomes meaning as advent, has itself become hope and faith. Whereas planning is by definition hopeless, an open world can only thrive on hope. But thought does not move from planning to hope in one dramatic step. The transition is itself considered by philosophy, namely in deconstruction (Derrida). Deconstruction "undoes" the alleged evidences that authorised thought to become planning. Finally, this transition is in complete accord with the philosophical understanding of Christianity. The considerations presented here - also about the relation between philosophy and theology and the role therein of the theological virtues - cannot be anything more than a preliminary exploration at this juncture. | ||
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