Wrestling with God and with Evil: Philosophical Reflections by Hendrik M. Vroom (Ed.)

By Hendrik M. Vroom (Ed.)

The actual fact of evil maintains to increases questions - questions about the connection among God and evil but additionally questions about human involvement in it. first and foremost of the twenty-first century, it's now time to work out the lifestyles of evil not only as an issue for trust in God; it's a challenge for trust in humanity itself besides. For human involvement in evil isn't really easily a question of dealing with evil but in addition matters the truth that people themselves usually appear to do mistaken and evil unavoidably. Human finitude, lack of information and the unforeseeable results of fine intentions in addition to of forget can frequently bring about tragedy. This quantity includes contributions from an equivalent variety of female and male students in Western Europe and the US. It includes discussions of thinkers like Kant, Kierkegaard, Barth, Weil, Levinas, Naber, Caputo and Johnson. It bargains with concerns like tragedy, finitude, evaluations of Western tradition, violence and God, and the query of even if theodicies are wanted or are even sincere. This quantity deals a fascinating survey of 'wrestling with God and evil' from numerous views within the philosophy of faith on each side of the Atlantic. desk of Contents creation Hendrik M. VROOM half I: "There is not any unhappiness in heaven" On Wrestling with Evil in the world David TRACY: On Tragic knowledge Lissa MCCULLOUGH: The Void: Simone Weil's Naming of Evil JOSEPH W.H. LOUGH: "The group unto Death": Reflections on modern Spirituality, Capitalism and State-Sanctioned Mass dying Marisa STRIZZI: dealing with Evil: hard the Western Christian technique Paul R. FRIES: The Pursuit of Happiness, the construction of Evil and the hot Christianity Tom JACOBS: Radical Evil, Autonomy and the matter of Formalism: the place Does Kant depart Us? Tinneke BEECKMAN: On Evil: An Immanent Critique Theo L. HETTEMA: Spirituality and the matter of Evil: The problem of the Philosophy of Jean Nabert Hendrik M. VROOM: Why Are We vulnerable to Do Evil? On t

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Additional info for Wrestling with God and with Evil: Philosophical Reflections (Currents of Encounter 31) (Currents of Encunter)

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Fueled by the paradox of desire, we desire everything good, the good itself—a desire we would never experience if there were no evil blocking our possession of it.  But precisely this condition of the creature in the world makes love possible, for love alone is able to transcend separation and cross the void. According to Weil’s theology, without absence and separation, without the void constituted by evil, love—the ultimate good—would not be ne‐ cessary and would never become real.  Thus God’s abdication, according to Weil, introduces a contradiction within the Godhead: the divine abdication constitutes a rupture of Godhead by God the Creator inasmuch as it means the self‐rending of absolute divine unity.

We have to empty God of his divinity in order to love him” (Weil 1956: 283).  Just as the God who is power forsook himself to find the God who is love, we must forsake both ourselves and “God” in order to find the God who dwells in no‐ thingness. ” Extreme affliction removes God from the sensibility, as it does all other objects of attachment.  Death is the doorway.  We cannot kill ourselves, since any such effort would be an act of will, and therefore the perpetuation of sin, or voluntary evil; rather, it is God acting through truth that slays us, and the will cooperates only by negat‐ ing itself, by being willing to die, to be killed.

The disembodied character of contemporary spirituality and religious practice pre‐ disposes social actors to view their disenchanted bodies as ancil‐ lary to the entire spiritual enterprise, so that when political or reli‐ gious leaders invite them to sacrifice these bodies to a “higher” cause, they are more willing to do so today than at any other time in history.  Religion and spirituality are sui generis and therefore fall outside the scope of normal social scientific research.  And might not both be re‐ lated to the practical isolation of ultimate and sublime values from their material forms of appearance?

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