In The Theological Metaphors of Marx, Enrique Dussel provides a groundbreaking combination of Marxology, theology, and ethical theory. Dussel shows that Marx unveils the theology of capitalism in his critique of commodity fetishization. Capitalism constitutes an idolatry of the commodity that undergirds the capitalist expropriation of labor. Dussel examines Marx’s early writings on religion and fetishism and proceeds through what Dussel refers to as the four major drafts of Capital, ultimately situating Marx’s philosophical, economic, ethical, and historical insights in relation to the theological problems of his time. Dussel notes a shift in Marx’s underlying theological schema from a political critique of the state to an economic critique of the commodity fetish as the Devil, or anti-God, of modernity. Marx’s thought, impact, and influence cannot be fully understood without Dussel’s historic reinterpretation of the theological origins and implications of Marx’s critiques of political economy and politics.

At the crossroads of ethics, poetics and politics, this innovative book outlines a series of notes to decolonize political theology. The author proposes counter-hegemonic forms of reading, which deconstruct domination by embracing fragility. The book opens with a diapason of prejudicelessness as a decolonial key, focusing on prejudices that hinder critical attention to a colonial political theology that perpetuates hatred. The first set of notes aims to ‘de-orientalize the Semite’ by reading midrashic and biblical texts in the present context, the second seeks to decolonize language by exploring the power of translation, and the third ponders decolonial theo-logics to outline a justice of the other. Connecting a number of fields, authors, and epistemologies, the book addresses the Israeli-Palestinian conflict and brings together Jewish thought, continental philosophy, and Latin American perspectives. It engages with a range of thinkers, including Benjamin and Arendt, and features an interview with Enrique Dussel as well as a foreword by Gil Anidjar. This is an important methodological proposal for interdisciplinary and intercultural political theology and a valuable contribution towards rethinking the paradigm of political theology beyond its Eurocentric and colonialist premises.

This interdisciplinary volume provides the most comprehensive evaluation, to date, of the merits and problems of Critical Theory of the Frankfurt School. Outstanding repersentatives of several academic disciplines assess from opposite intellectual and political positions the achievements and shortcomings of the social theory that emerged from this school of thought. The volume also includes several newly translated but previously inaccessible essays by leading critical theorists such as Georg Lukács and Jürgen Habermas.

What can the universals of political philosophy offer to those who experience "the living paradox of an inegalitarian construction of egalitarian citizenship"? Citizen Subject is the summation of Étienne Balibar’s career-long project to think the necessary and necessarily antagonistic relation between the categories of citizen and subject. In this magnum opus, the question of modernity is framed anew with special attention to the self-enunciation of the subject (in Descartes, Locke, Rousseau, and Derrida), the constitution of the community as “we” (in Hegel, Marx, and Tolstoy), and the aporia of the judgment of self and others (in Foucualt, Freud, Kelsen, and Blanchot). After the “humanist controversy” that preoccupied twentieth-century philosophy, Citizen Subject proposes foundations for philosophical anthropology today, in terms of two contrary movements: the becoming-citizen of the subject and the becoming-subject of the citizen. The citizen-subject who is constituted in the claim to a “right to have rights” (Arendt) cannot exist without an underside that contests and defies it. He—or she, because Balibar is concerned throughout this volume with questions of sexual difference—figures not only the social relation but also the discontent or the uneasiness at the heart of this relation. The human can be instituted only if it betrays itself by upholding “anthropological differences” that impose normality and identity as conditions of belonging to the community. The violence of “civil” bourgeois universality, Balibar argues, is greater (and less legitimate, therefore less stable) than that of theological or cosmological universality. Right is thus founded on insubordination, and emancipation derives its force from otherness. Ultimately, Citizen Subject offers a revolutionary rewriting of the dialectic of universality and differences in the bourgeois epoch, revealing in the relationship between the common and the universal a political gap at the heart of the universal itself.

The literary field of ecocriticism appraises texts from the perspective of the natural world, its biosystems, its animals (human and otherwise), and its ecological interconnections. Exploring a range of contemporary American novelists whose narratives resonate with numerous ecological challenges, this work examines humankind's relationship with the environment in the context of Judeo-Christian theological views. It demonstrates how characters from novels such as John Updike's Rabbit Run, DeLillo's White Noise, Toni Morrison's Paradise, and Cormac McCarthy's The Road take neopastoral journeys to rediscover an innovative relationship with nature and religion. While some are successful, others turn away from the landscape's spirituality, retreating into technological inventions. The journeys of these fictional American heroes, this volume shows, mirror ongoing, theological, nuclear age convictions.

While recognizing its origins and scope, Alejandro A. Vallega offers a new interpretation of Latin American philosophy by looking at its radical and transformative roots. Placing it in dialogue with Western philosophical traditions, Vallega examines developments in gender studies, race theory, postcolonial theory, and the legacy of cultural dependency in light of the Latin American experience. He explores Latin America's engagement with contemporary problems in Western philosophy and describes the transformative impact of this encounter on contemporary thought.

The point of departure for this book is the debate about whether religious studies should privilege explanation or understanding. Engaging with contemporary scholarship in the field, Tremlett argues that the study of religions has always involved the conflation of facts and values and indeed has been structured in advance by the value-saturated discourse on disenchanted modernity. He argues that phenomenological and post-modern approaches to religions lack both theoretical and methodological coherence, and in their stead proposes a Marxist approach to religions that is at once empirical and informed by values pertaining to social justice, freedom and autonomy.

This study examines the relationship between Christian thought and economy and raises philosophical, theological, and ethical issues that result from the engagement, and points the way to emerging research at this nexus.

One of Professor Lash's great gifts is that of asking awkward questions and not allowing solutions of theological problems to pass as accepted answers simply because they sound plausible and are passed on without rigorous examination. This collection of recent studies, some previously unpublished, is eloquent testimony to that gift, but without ever losing sight of the fact that theology is not only on the way, but on the way to the consummation of the experience of Easter. Of the book Professor Lash writes: The story of the disciples on the way to Emmaus can serve as a parable for the task of Christian interpretation. Those disciples, like the rest of us, had some difficulty in 'reading' their history and the context of 'recognition', the occasion on which things began to make sense, was not some 'religious' event in a sacred space, but an act of human hospitality. The first two essays treat problems which confront all current theology: the tension between the constructive and critical responsibilities of the theologian, and the relationship between the theological diversity and the unity of faith. There then follows a group of four essays dealing with aspects of the relationship between scripture, theology, and the problems of Christian living, that is to say, of 'hermeneutics' or 'fundamental theology'. The next pair, which complement each other, are rather more philosophical or theoretical in character, and the final group considers more directly doctrinal questions concerning (respectively) religious experience and the doctrine of God, christology, resurrection, ecclesiology, and Christian hope.