By Mark Dooley
Proposing the 1st systematic appraisal of the concept of John D. Caputo, one in all America's Most worthy and debatable continental thinkers, this publication brings jointly across the world popular philosophers, theologians, and cultural critics. One spotlight of the paintings is an interview with Jacques Derrida during which Derrida talks candidly approximately his response to Caputo's writings and spells out the consequences for faith and the query of God after deconstruction. Caputo responds to the worries expressed by means of his interlocutors within the similar funny, erudite, and difficult spirit for which he's identified. the result's a full of life and stimulating debate, protecting subject matters within the philosophy of faith, deconstruction, political philosophy, feminism, and hermeneutics, in addition to matters surrounding the paintings of Aquinas, Nietzsche, Kierkegaard, Heidegger, Foucault, Derrida, and Rorty.
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Additional info for A Passion for the Impossible: John D. Caputo in Focus
That is what differentiates me from Mark Taylor, Jack Caputo, you, and others. While you were trained and grew up in a religious environment and context, I did not. My situation in this regard is strange; it’s a mixture of, on the one hand, incompetence, and, on the other, a terrible hunger to learn. This is just the way I work. MD: Are you comfortable, therefore, with Jack Caputo’s description of you as a Jewish Augustine from El Biar, one which he formulates on the basis of your own remarks in Circumfession?
In the States it is more spectacular and visible. MD: Even as early as Glas you seemed to be preoccupied with various “religious” themes, motifs, and problems, themes which Jack Caputo and Mark Taylor would later take up, such as the gift, speculative economies, the nature of the host and the Holy Family. Have you always had an interest in the phenomenon of religion and the religious? JD: My interest in religion, as developed in Glas and elsewhere, is simply an interest in something that is in our culture, in our philosophy.
The other is hungry and naked and we are called upon to feed and clothe the other. ” It may turn out, and this is the Jewish version of the same point, likewise very beautiful, that the face of the orphan is the trace left by illeity as it withdraws from the world. The mark of the Lord is on the face of the neighbor and the stranger. Maybe, maybe not. But that at least is the religious, or one mark of it. Then the me voici is the response to the solicitation of God who calls to us from the face of the neighbor or the stranger.
A Passion for the Impossible: John D. Caputo in Focus by Mark Dooley