By John Milbank
It is a revised variation of John Milbank’s masterpiece, which sketches the description of a particularly theological social concept.
- The Times greater schooling Supplement wrote of the 1st variation that it used to be “a journey de strength of systematic theology. it'd be churlish to not recognize its provocation and brilliance”.
- Brings this vintage paintings up to date via reviewing the advance of recent social suggestion.
- Features a considerable new advent via Milbank, clarifying the theoretical foundation for his paintings.
- Challenges the proposal that sociological evaluations of theology are ‘scientific’.
- Outlines a particularly theological social thought, and in doing so, engages with a variety of thinkers from Plato to Deleuze.
- Written through one of many world’s such a lot influential modern theologians and the writer of diverse books.
Content:
Chapter 1 Political Theology and the recent technology of Politics (pages 7–25):
Chapter 2 Political economic climate as Theodicy and Agonistics (pages 26–47):
Chapter three Sociology I: From Malebranche to Durkheim (pages 49–74):
Chapter four Sociology II: From Kant to Weber (pages 75–100):
Chapter five Policing the chic: A Critique of the Sociology of faith (pages 101–144):
Chapter 6 For and opposed to Hegel (pages 145–176):
Chapter 7 For and opposed to Marx (pages 177–205):
Chapter eight Founding the Supernatural: Political and Liberation Theology within the Context of contemporary Catholic suggestion (pages 206–256):
Chapter nine technological know-how, energy and fact (pages 257–277):
Chapter 10 Ontological Violence or the Postmodern complex (pages 278–325):
Chapter eleven distinction of advantage, advantage of distinction (pages 327–381):
Chapter 12 the opposite urban: Theology as a Social technological know-how (pages 382–442):
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Additional info for Theology and Social Theory: Beyond Secular Reason
Example text
At this new critical juncture, which is postmodern, yet also post-Nietzschean, one recognizes that suppositions about transcendence are ungrounded and mutually incommensurable, although necessary for the slightest cultural decision. This idea of the critical non-avoidability of the theological and metaphysical is canvassed in very diverse yet not wholly INTRODUCTION 3 disconnected ways by Alasdair MacIntyre, Gillian Rose (despite the fact that her project cannot be strictly classified as either postmodern or post-Nietzschean), Rene´ Girard and Guy Lardreau with Christian Jambet.
To suppose that they do is merely to subscribe to a particular encoding of reality. Christianity, by contrast, is the coding of transcendental difference as peace. This vital argument is made in my last chapter, where I briefly try to sketch out a theology aware of itself as culturally constructed, yet able to elaborate its own self-understanding in terms of a substantive and critical theory of society in general. The emergent ‘third voice’ of this final chapter, beyond both antique virtue and nihilistic difference, picks up the shadowy hints of a ‘counter-modern’ position – historicist and pragmatist, yet theologically realist – as suggested in particular by Maurice Blondel.
The theme of the human construction of culture is, however, aporetically crossed in secular reason by the idea of the cultural construction of humanity. Where this moment is privileged, secular reason produces a discourse about providence, which, unlike medieval theology, violates the distinction between primary and secondary causes, and invokes a final cause – ‘God’ or ‘nature’ – to plug some supposed gap in immanent understanding. 2 However, he sees it as terminating with Kant. I see it as an element in political economy, and even as reinforced in the intellectual moves which generate ‘sociology’.