By Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W
John D. Caputo is Thomas J. Watson Professor of faith and arts and professor of philosophy at Syracuse collage and the David R. prepare dinner Professor Emeritus of Philosophy at Villanova collage. His most modern books are The weak spot of God: A Theology of the development and Philosophy and Theology. Gianni Vattimo is emeritus professor of philosophy on the college of Turin and a member of the eu Parliament. His books with Columbia collage Press are Christianity, fact, and Weakening religion: A discussion (with René Girard), no longer Being God: A Collaborative Autobiography, Art's declare to fact, After the dying of God, discussion with Nietzsche, the way forward for faith (with Richard Rorty), Nihilism and Emancipation: Ethics, Politics, and the legislations, and After Christianity. Jeffrey W. Robbins is affiliate professor of faith and philosophy at Lebanon Valley university.
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Nearly all of them trust handbooks, and, with the help of the inherited knowledge contained therein, they develop still others. This point made by Heidegger almost a century ago is an accepted fact by now—scientists do not objectively describe the world. On the contrary, their description of the world depends on their specific usage of precise instruments and a rigorous methodology, all of which is culturally determined and historically qualified. Of course, I realize that not all scientists would accept these words.
In other words, for Kierkegaard, the apparent Christianization of culture and politics made it virtually impossible to live up to the radical existential demands of a truly biblical faith. While Bonhoeffer and Kierkegaard were both religious thinkers who each in his own way tried to restore the integrity of the Christian faith, there were other nonreligious, or perhaps even antireligious, thinkers who also informed the eventual shape of the radical death of God movement. It is no surprise, after all, that the death of God movement is celebrated as the embrace and culmination of the modern trend toward a fully secularized culture—or if not fully secularized, at least a culture that had become increasingly suspicious of the institution of religion.
In all this we must consider something further—namely, the emergence of structuralism as a movement within anthropological study of culture. Heidegger was not yet acquainted with the structuralism of Levi-Strauss, but what is the difference between Kant and Heidegger? Put simply, there is the nineteenth century wherein we have the scientific and/or anthropological “discovery” of other cultures. This nineteenth-century discovery dramatically alters our understanding of how knowledge is constructed.
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