Transcendence Un-Extra-Ordinaire: Bringing the Atheistic I Down to Earth
I examine challenges to images of a personal god definitive for normatively policed theism (often called traditional theism), questioning whether a subject can be conscious of a transcendent being. I examine the challenges to show that disappointment with such images calls for rethinking terms lik...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
[2017]
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| In: |
Religions
Year: 2017, Volume: 8, Issue: 1, Pages: 1-21 |
| Further subjects: | B
Zhuangzi
B Irigaray B Feuerbach B Semantics B Traditional Theism B Transcendence B Levinas B The Ordinary B Ricoeur B Metaphor |
| Online Access: |
Presumably Free Access Volltext (Verlag) Volltext (doi) |
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| 520 | |a I examine challenges to images of a personal god definitive for normatively policed theism (often called traditional theism), questioning whether a subject can be conscious of a transcendent being. I examine the challenges to show that disappointment with such images calls for rethinking terms like transcendence in horizontal rather than vertical registers. Through this, I indicate an irony in yearning for transcendence, one in which there is movement towardrather than beyondthe utterly ordinary. We will see that such un-extra-ordinary transcendence makes a difference once difference is no longer determined under the hegemony of what Levinas calls the atheistic I. I bring together resources from feminist philosophies and Asian religions both to elaborate on the nature of the atheistic I and to rehabilitate a redeeming appreciation of the ordinary. My hope is to ameliorate disempowered estrangement by indicating ways the ordinary generates, not inhibits, becoming. However, my broader intent is to contribute to shifting sands in contemporary philosophy of religion due to recent calls for diversifying the field by including multiple religions, questioning the centrality of belief, and engaging multiple methods relevant in religious studies. | ||
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