By François Laruelle
François Laruelle's lifelong venture of "nonphilosophy," or "nonstandard philosophy," thinks previous the theoretical limits of Western philosophy to achieve new kinfolk between faith, technological know-how, politics, and artwork. In Christo-Fiction, Laruelle ambitions the inflexible, self-sustaining arguments of metaphysics, rooted in Judaic and Greek idea, and the novel capability of Christ, whose "crossing" disrupts their round discourse. Laruelle's Christ isn't the authoritative determine conjured through educational theology, the Apostles, or the Catholic Church. he's the embodiment of wide-spread guy, founding father of a technological know-how of people, and the bring in of a gnostic messianism that calls forth an immanent religion. Explicitly placing quantum technology into faith, Laruelle recasts the temporality of the pass, the entombment, and the resurrection, arguing that it's God who's sacrificed at the move in order that equals in religion can be born. Positioning itself opposed to orthodox faith and naive atheism alike, Christo-Fiction is a bold, heretical test that ties faith tightly to the human adventure and the lived international.
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Extra resources for Christo-Fiction: The Ruins of Athens and Jerusalem (Insurrections: Critical Studies in Religion, Politics, and Culture)
The place of suffering is not only the place of godforsakenness, as it is sometimes felt by the afflicted, but is rather a cry for participation in the compassionate community of God. It is a forward look to the experiences of God’s own abiding presence despite every evidence to the contrary. The Hope That Someone Will Care The final movement of the paradigmatic engagement with suffering is the hope that someone will care. The structure of apathy as cowardly withdrawal from the afflicted will be explored in the movement from indifference to compassion.
Furthermore, I will probe into the cultivation of compassionate protest as the appropriate response to suffering. In order to do this we must also look carefully at the theological implications of such a movement for our understanding of God as the source of true compassion. At the root this volume is a call to exercise compassion and enter into the suffering of others with active help. In order for us to do this, we must have a clear understanding and picture of what that help would look like.
The final test of our “answers” or “explanations” of suffering is in regards to the defense of God and God’s good name. This is a difficult aspect of theological reflection on suffering because we are taught, from early age, not to disrespect God. When theological defense of God becomes the primary aim we are in danger of imposing the balance due of affliction onto our fellow human beings. While the biblical witness allows for lament, protest, and complaint to God, some theological formulations seek to protect God and fail to live up to the seriousness of suffering.
Christo-Fiction: The Ruins of Athens and Jerusalem (Insurrections: Critical Studies in Religion, Politics, and Culture) by François Laruelle