By Paul D. Janz
How can human discourse refer meaningfully to a transcendent God? Paul Janz's ebook reconfigures this primary challenge of Christian pondering as a twofold call for for integrity--integrity of cause and integrity of transcendence. It facilities round an unique but trustworthy re-reading of Kant's empirical realism. Drawing on MacKinnon, Bonhoeffer, Barth and Marion, Janz demanding situations contemporary rushes to obscurantism and radicalization and culminates in a convergence among Christology and epistemology inside empirical truth.
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Extra resources for God, the Mind’s Desire: Reference, Reason and Christian Thinking
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Radical Orthodoxy (London: Routledge 1999), pp. 21–37; p. 2. ‘Post-subject’ thinking: post-structuralism and ultra-pragmatism more contemporary coherence theories in analytical philosophy, as advocated, for example, by Dummett, Putnam, Davidson or Quine. In all of these philosophical cases, both the ‘coherence’ and the ‘conceptual relativity’ around which it often comes to expression are defined within certain normative or authoritative horizons or constraints. That is, they remain at bottom philosophies-of-the-subject,18 operating around concerns of consciousness, intention and reference.
In other 35 36 Theology and the lure of obscurity words, by rejecting the legitimacy of all semantic talk of ‘aboutness’ or intentional reference or, as Derrida puts it, by rejecting ‘all the ruses of end-oriented thinking’, post-subject and post-structure thinking enters a terrain of pure tactic, a terrain – at least for the real purists – without advocacy, without critical horizon or defining context. And it is here that we come to the distinction between Derrida and the rest of the post-subject field.
20. ‘New’, that is, compared to the finality of realism versus anti-realism discussed in chapter 3. 17 18 A reconnaissance of theology and epistemology But before outlining that in broad introductory strokes here, we must first mention briefly a vital, related point in Kant’s treatment of transcendental ideas or noumena, a point that, again, has been routinely misconstrued because the essentially revolutionary character of what Kant is doing has been ignored. I speak of Kant’s insistence that his ‘transcendental ideas’ or ‘noumena’ – despite the fact that he describes these ideas as ‘things-in-themselves’ – are always to be treated in the same als ob vein as all Kantian transcendentals, that is, only as if they were things-inthemselves, and never as real things-in-themselves.