GEORGES BATAILLE'S MYSTICAL CRUELTY
In this reply to Kent Brintnall's response to my essay on Georges Bataille and the ethics of ecstasy, I explore two primary questions: whether instrumentalization is inherently violent and non-instrumentalization is inherently non-violent, and whether there is a way to intervene in the world th...
| 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: |
Wiley-Blackwell
2012
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| In: |
Journal of religious ethics
Year: 2012, Volume: 40, Issue: 3, Pages: 551-555 |
| Further subjects: | B
Mysticism
B Violence B Sarah Coakley B Georges Bataille |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a In this reply to Kent Brintnall's response to my essay on Georges Bataille and the ethics of ecstasy, I explore two primary questions: whether instrumentalization is inherently violent and non-instrumentalization is inherently non-violent, and whether there is a way to intervene in the world that avoids both “apathetic disengagement” and domination. I endorse the view that instrumentalization can be good as well as bad, and I suggest that it is possible to strive to intervene in the world without striving to master it. I make reference to Sarah Coakley as a Christian theologian who advances particular practices that aim for non-dominating intervention in theworld. | ||
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