By G. Pattison
Can theology nonetheless function within the void of post-theism? In trying to resolution this question Agnosis examines the concept that of the void itself, tracing a background of nothingness from Augustine via Kierkegaard and Nietzsche to Bataille and Derrida, and dialoguing with Japan's Kyoto university philosophers. it really is argued that neither Augustinian nor post-Hegelian metaphysics have given a passable knowing of nothingness and that we needs to glance to an event of nothingness because the top floor for destiny non secular existence and concept.
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Additional info for Agnosis: Theology in the Void
Calvin's own conclusion could not be more forcefully stated. Let it stand, therefore, as an indubitable truth, which no engines can shake, that the mind of man is so entirely alienated from the righteousness of God that he cannot conceive, desire, or design anything but what is wicked, distorted, foul, impure, and iniquitous; that his heart is so thoroughly envenomed by sin, that it can breathe out nothing but corruption and rottenness; that if some men occasionally make a show of goodness, their mind is ever interwoven with hypocrisy and deceit, their soul inwardly bound with the fetters of wickedness.
It is also striking that, in his unfinished Pensees, Pascal achieves The Augustinian Inheritance 35 this by means of a few extraordinarily condensed reflections and aphorisms. In, for example, the reflections on 'The disproportion of man' Pascal invites his reader to consider, first, the immensity of the cosmos, in which even the orbit of the sun is merely 'the tiniest point compared to that described by the stars revolving in the firmament', a thought, in comparison with which the individual himself 'is lost', enclosed in a 'little dungeon'; but, then, Pascal continues, consider 'another prodigy equally astounding', namely the microscopic world, in which no particle is so small that it cannot be further subdivided revealing world upon world within itself.
Thus it is through us he preaches, shows mercy to the poor, comforts the afflicted. But what is attributed to free choice in all this? Or rather what is left for it but nothing? And really nothing! 45 In inwardness, therefore, in the self-awarenesss and self-evaluation that belongs to the life of faith, the subject knows itself, qua will, to be as nothing. This understanding, Luther maintains, is given that 'men may be instructed, moved, awakened, terrified ... ' 46 30 Agnosis: Theology in the Void but it is also a source of comfort, for it means that we no longer even attempt to rely on our own power to overcome sin (an attempt that is always accompanied by the anxious awareness of possible failure) but trust entirely and solely in God's grace and mercy.