By Jürgen Habermas
Publish yr note: First released in 2005
Two countervailing developments mark the highbrow tenor of our age the unfold of naturalistic worldviews and spiritual orthodoxies. Advances in biogenetics, mind examine, and robotics are clearing the way in which for the penetration of an aim clinical self-understanding of folks into lifestyle. For philosophy, this development is linked to the problem of medical naturalism. even as, we're witnessing an unforeseen revitalization of spiritual traditions and the politicization of non secular groups the world over. From a philosophical viewpoint, this revival of non secular energies poses the problem of a fundamentalist critique of the foundations underlying the trendy Wests postmetaphysical realizing of itself.
The pressure among naturalism and faith is the principal subject matter of this significant new ebook by way of Jrgen Habermas. at the one hand he argues for a suitable naturalistic realizing of cultural evolution that does justice to the normative personality of the human brain. nonetheless, he demands a suitable interpretation of the secularizing results of a strategy of social and cultural explanation more and more denounced by means of the champions of non secular orthodoxies as a old improvement atypical to the West. those reflections at the enduring significance of faith and the bounds of secularism less than stipulations of postmetaphysical cause set the scene for a longer remedy the political importance of spiritual tolerance and for a clean contribution to present debates on cosmopolitanism and a structure for foreign society.
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Extra resources for Between Naturalism and Religion: Philosophical Essays
At that most extreme point, at that darkest hour, when we have run up against the impossibility of believing and going on, just then, we believe. Before that, it was just a poker game and we were playing the odds. At that point, we reach one of the edges of our experience, a boundary or limit case where our own powers and potentialities reach a breaking point and we realize that we have entered a domain where we have no control, where we do not rule, and we put our faith in God—or something, God knows what, since it is out of our hands.
Rather, as Andrews brings out in his reading of Stein, we must recognize that in our encounters with God, nonexperience can have the same traits as Introduction ................. 11502$ INTR 08-25-05 15:24:43 PS 17 PAGE 17 experience. Indeed, we cannot find God unless we first lose Him—as a concept, as a source of psychological consolation, and as a ground. All this has long been known by the great mystics, beginning with the Pseudo-Dionysius, although Stein’s emphasis on empathy is original and helpful.
Anselm and St. Thomas Aquinas. In addition, it was to be asterisked for attention by the Vatican at the beginning and the end of the period when theologians were the most interested in the category of experience. In Aeterni patris (1879) Leo XIII called for theology to be centered in the summae of Aquinas, while in Fides et ratio (1998) John Paul II drew renewed attention to the value of the Thomist synthesis of supernatural faith and natural reason. For the Vatican, modern theologies of experience, whether modernist or Rahnerian, must be set within a wider context before they can function properly.