By Y.T. Vinayaraj

This e-book, steeped within the traditions of either postcolonial concept and Continental philosophy, addresses primary questions about God and theology within the postcolonial international. specifically, Y.T. Vinayaraj asks no matter if Continental philosophies of God and the ‘other’ can attend to the struggles that entail human soreness and affliction within the postcolonial context. the amount bargains a optimistic inspiration for a Dalit theology of immanent God or de-othering God because it emerges out of the Lokayata, the Indian materialist epistemology. attractive with the post-Continental philosophers of immanence akin to Gilles Deleuze, Giorgio Agamben, Catherine Malabou, and Jean-Luc Nancy, Vinayaraj explores the belief of a Dalit theology of God and physique within the post-Continental context. The publication investigates how there could be a Dalit theology of God with none Christian philosophical luggage of transcendentalism. The learn ends with a clarion demand Indian Christian Theology to take a flip towards an immanence that's political and polydoxical in content.

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Rig Veda, 1981: XXC, 126. 19.  Thatamanil, The Immanent Divine and the Human Predicament: God, Creation, and the Human Predicament, An East-West Conversation (Minneapolis: Fortress Press, 2006), 19. CHAPTER 2 God as the ‘Transcendent Other’: A Critical Engagement with ‘The Theological Turn’ Abstract This chapter analyzes the notion of God as the ‘transcendent Other’ as explained in Continental philosophy. ’ In this chapter, it is argued that their philosophy of the ‘transcendent Other’ maintains an asymmetric relationship with immanence and thus becomes inadequate in the context of the agonistic politics of the ‘concrete others’ in the postcolonial world.

Levinas says, it is in the face of the other, ‘I’ see the glimpses of God. It is God’s absolute transcendence that turns into my responsibility for the other (autrui). 14 God is the one who places us in service to the other. Levinas defines God, or the divine, as ‘a trace of illeity’ (in French third person singular Il means He). For him, God is an absolute absence. Levinas describes it as the ‘origin’ of the ‘face’—the alterity of the other. ’15 It is the human other that matters, not God. The human other is not God.

Jacques Derrida, Rogues, trans. Pascale-Anne Brault and Michel Naas (Stanford: Stanford University Press, 2005), 81–82. Richard Kearney, “Khora or God,” in A Passion for the Impossible, ed. Mark Dooley (New York: State University of New York Press, 2003), 110. T. VINAYARAJ 55. Nancy Fraser, “The Force of Law: Metaphysical or Political,” in Feminist Interpretations of Jacques Derrida, ed.  Holland (University Park: Pennsylvania State University Press, 1997), 159. 56. William Paul Simmons, Human Rights Law and the Marginalized Other (New York: Cambridge University Press, 2011), 87–88.

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