What should Christian discourse look like after philosophical modernity? In one manner or another the essays in this volume seek to confront and intellectually exorcise the prevailing elements of philosophical modernity, which are inherently transgressive disfigurations and refigurations of the Christian story of creation, sin, and redemption. To enact these various forms and styles of Christian intellectual exorcism the essays in this volume make appeal to, and converse with, the magisterial corpus of Cyril O'Regan. The themes of the essays center around the gnostic return in modernity, apocalyptic theology, and the question of the bounds and borders of Christian orthodoxy. Along the way diverse figures are treated such as: Hegel, Shakespeare, von Balthasar, Przywara, Ricouer, Deleuze, Merleau-Ponty, and Kristeva. Exorcising Philosophical Modernity: Cyril O'Regan and Christian Discourse after Modernity is a veritable feast of post-modern Christian thought.

Exposing the religious roots of our ostensibly godless age, Michael Allen Gillespie reveals in this landmark study that modernity is much less secular than conventional wisdom suggests. Taking as his starting point the collapse of the medieval world, Gillespie argues that from the very beginning moderns sought not to eliminate religion but to support a new view of religion and its place in human life. He goes on to explore the ideas of such figures as William of Ockham, Petrarch, Erasmus, Luther, Descartes, and Hobbes, showing that modernity is best understood as a series of attempts to formulate a new and coherent metaphysics or theology. “Bringing the history of political thought up to date and situating it against the backdrop of contemporary events, Gillespie’s analyses provide us a way to begin to have conversations with the Islamic world about what is perhaps the central question within each of the three monotheistic religions: if God is omnipotent, then what is the place of human freedom?”—Joshua Mitchell, Georgetown University

In this compelling book, Rafik Abdessalem unpacks two major lines of thought. Firstly, he examines why many Westerners dismiss Islam’s vast intellectual, social, theological and cultural heritage as flawed, violent, rigid and fanatical, despite knowing virtually nothing about it. He usefully traces the genesis of this attitude, focusing on how scholars such as Weber, Habermas and others have helped to consolidate the West’s view of itself as civilised, superior, developed and progressive, and how the demonisation of Islam acts as a necessary foil for these notions. Secondly, he explains that Islam is subject to a variety of interpretive choices and schools of thought ranging from legalistic fundamentalism, through rigid rationalism, to spiritual Sufism. By treating Islam, secularity and modernity as distinct and separate, rather than as interconnected and overlapping, Abdessalem makes no attempt to reconcile Islam with modernity or secularity, nor does he place one in opposition to the other. Instead, he looks at the interconnections between these broad and complex subjects. Abdessalem’s analysis is useful in encouraging us to rethink both modernity and Islam, and their relationship with each other. In this rethinking lies the potential for a better understanding of the geopolitics of what is often called ‘the Muslim world’, including the MENA region.

The context for Christian mission is the world of modern technology and modern thought. Yet how well do we really understand modernity? This book sets out the ideas discussed at a conference of the Lausanne Committee on World Evangelisation, held in Uppsala, Sweden in 1993.

During the seventeenth and eighteenth centuries, modern thinkers came to believe that our notion of truth should be objective, certain, and precise. Mathematics became the model for how truth should be conceptualized, and we sought to eliminate ideas that were vague, ambiguous, or contradictory. This inevitably led to our belief that the truth of the Gospel must be conceptualized in the same way, and much of modern theology saw the defense of the Gospel in these terms as its task. The teachings of Jesus, however, are often vague, ambiguous, and even contradictory. Fortunately, a twenty-first century understanding of the human condition has debunked the modern notion of truth, showing it to be truncated at best. Truth, at least as we have access to it, is very different from what our early modern ancestors imagined. This is especially good news since the truth of the Gospel was never compatible with modernity's notion of truth as objective, certain, and precise. Consequently, we are now free to rethink our notion of truth in a way that is compatible with the things that Jesus said and did, and equally compatible with what we now know to be our access to truth given the limits of our human condition. This volume sets out to explore these issues in depth and examine what it might mean for us to speak of the truth of the Gospel in a twenty-first century context.

The phenomenon of iconoclasm, expressed through hostile actions towards images, has occurred in many different cultures throughout history. The destruction and mutilation of images is often motivated by a blend of political and religious ideas and beliefs, and the distinction between various kinds of ‘iconoclasms’ is not absolute. In order to explore further the long and varied history of iconoclasm the contributors to this volume consider iconoclastic reactions to various types of objects, both in the very recent and distant past. Whilst the texts are addressed primarily to those researching the Western world, the volume contains material which will also be of interest to students of the Middle East.

Provides the first comparison of the thought of these two political philosophers and its influence on contemporary American conservatism.

"Don Quixote is the first great modern paranoid adventurer.... Grandiosity and persecution define the characters of Swift's Gulliver, Stendhal's Julien Sorel, Melville's Ahab, Dostoyevsky's Underground Man, Ibsen's Masterbuilder Solness, Strindberg's Captain (in The Father), Kafka's K., and Joyce's autobiographical hero Stephen Dedalus.... The all-encompassing conspiracy, very much in its original Rousseauvian cast, has become almost the normal way of representing society and its institutions since World War Two, giving impetus to heroic plots and counter-plots in a hundred films and in the novels of Burroughs, Heller, Ellison, Pynchon, Kesey, Mailer, DeLillo, and others."--from Paranoia and Modernity Paranoia, suspicion, and control have preoccupied key Western intellectuals since the sixteenth century. Paranoia is a dominant concern in modern literature, and its peculiar constellation of symptoms--grandiosity, suspicion, unfounded hostility, delusions of persecution and conspiracy--are nearly obligatory psychological components of the modern hero. How did paranoia come to the center of modern moral and intellectual consciousness? In Paranoia and Modernity, John Farrell brings literary criticism, psychology, and intellectual history to the attempt at an answer. He demonstrates the connection between paranoia and the long history of struggles over the question of agency--the extent to which we are free to act and responsible for our actions. He addresses a wide range of major authors from the late Middle Ages to the eighteenth century, among them Luther, Bacon, Cervantes, Descartes, Hobbes, Pascal, La Rochefoucauld, Swift, and Rousseau. Farrell shows how differently paranoid psychology looks at different historical junctures with different models of agency, and in the epilogue, "Paranoia and Postmodernism," he draws the implications for recent critical debates in the humanities.

Two words describe a "modern" world: limits and limitless. Traditionally, humans recognized limits of their power. Modernity meant a break. Its protagonists aspired to bring worlds of their imagination into reality. They taught a new anthropology. Humans could ascend to a God-like status. Schabert analyzes the history of the project and its result: a civilization in a perennial crisis. Symptoms of the crisis have been exposed, today mostly in ecological terms. Schabert takes his material from many fields: philosophy, cosmology, natural sciences, literature, social studies, economics, architecture, and political thought. While modernity is endlessly disrupted, a world beyond modernity can be traced, especially in the modern theory of constitutional government. Constitutional governments are formed by limitations within a civilization that is meant to have no limits. What appears to be paradoxical has its own logic, as Baruch Spinoza, John Locke, Montesquieu, John Adams, the Federalist Papers, John Stuart Mill, Walter Bagehot, and Woodrow Wilson have shown. Schabert carefully explicates their constitutional thought. It realized the limits through which modernity holds a promise.