Christian reception of the work of Walter Benjamin is often set in the context of Christian reception of Jewish messianism or Jewish apocalyptic. In a brilliant summary of Benjamin, Cyril O’Regan (Theology and the Spaces of Apocalyptic, 61-8) contests this characterization.Despite . . . . Continue Reading »

Modes of Existence

Jonathan Ree reviews Bruno Latour’s An Inquiry into Modes of Existence: An Anthropology of the Modernsin the TLS, and along the way sums up some of Latour’s contributions to social science.Latour’s early work in the anthropology of science, emphasizing the “social . . . . Continue Reading »

No incarnation

Zizek (The Monstrosity of Christ: Paradox or Dialectic?) consider’s John Caputo’s On Religionto be the “ultimate formulation of Derridean deconstructive messianism” (256). Caputo reveals that deconstruction is a “Jewish science” at war with idols and even, Caputo . . . . Continue Reading »

Kierkegaard the Catholic?

In his introduction to Kierkegaard’s Kierkegaard’s Attack Upon “Christendom” 1854-1855, Walter Lowrie suggests that Kierkegaard was “moreevidently andmore fundamentally a Catholicor perhaps it would be better to say,more consciously in revolt against . . . . Continue Reading »

Final Cause

Modernity is marked by the reduction of causes to efficient causes, and the elimination of final causation, of teleology or purpose.Final causes are not so easily eliminated, Hart argues (The Experience of God: Being, Consciousness, Bliss, 78-9).Our experience is not “an immediate perception . . . . Continue Reading »

My computer, my friend

Annalee Newitz explains why she loved her computer in her essay in Evocative Objects: Things We Think With: “I would recognize the feel of itskeyboard under my fingers in a darkened room. I haveworn two shiny spots on it where the palms of my handsrest when Im not typing. I carried it on my . . . . Continue Reading »

Thinking with Loved Objects

Objects are not just tools or things of beauty, writes Sherry Turkle in her introduction toEvocative Objects: Things We Think With. In addition, they are “companionsto our emotional lives or as provocations to thought. Thenotion of evocative objects brings together these two lessfamiliar . . . . Continue Reading »

Doxological knowing

According to Nicholas of Cusa, doxology is the highest form of science. This is so because a response of praise is a response to the inherent goodness of a thing. As Johannes Hoff explains (The Analogical Turn: Rethinking Modernity with Nicholas of Cusa, 19), “if our praise is genuine, and not . . . . Continue Reading »

Being Present

“Presence” has been subjected to withering attacks for decades, but Antonio Lopez ( Gift and the Unity of Being , 23-8) wants to rescue it. In his description, though, presence is virtually the opposite of what postmodernism claims it is. To say that “being is presence” . . . . Continue Reading »


In an address on the tercentenary of the Augsburg Confession, Hegel celebrated the freedom that the Lutheran Reformation brought, a freedom that healed the schism that divided the soul and the split that harmed the commonwealth ( Political Writings , 191). To highlight this liberation, he . . . . Continue Reading »