Postmodern tragedy is also rooted in Freud: For Freud, the id desires but is blocked and opposed by the superego. The ego negotiates, and finds ways for the id to express itself without violating the standards of the superego. This is reasonable, submission to the reality principle. But it is also . . . . Continue Reading »
Christopher Lynch ends a review of several books on just war ( Weekly Standard , Nov 3), with the comment that “popular punditry’s now-routine use of the theory and the flood of recent books on the topic suggest that a change in the nation’s thinking has taken place.” Just . . . . Continue Reading »
Evangelicals these days are positively giddy about worldview. For many, developing a Christian worldview is the answer to all or most of the ills that plague the contemporary church. When I see a bandwagon, however, I tend to wonder why they are heading in that direction, and this contrarian bias . . . . Continue Reading »
The internal contradictions of unitarianism: If God is finite, then there is a boundary, and he is hardly worthy of the name God. If he is infinite, then there is no boundary, but there is also no outside. But if there is no “outside,” where does this unitarian God “put” . . . . Continue Reading »
To what extent does Platonism arise out of fear of contaminants, of miasma, of impurity? On Derrida’s reading, Plato dreams of an uncontaminated origin and presence that can never be arrived at or achieved, and he sees every supplement as an unhappy contamination of the purity of the origin. . . . . Continue Reading »
Several interesting articles in the current issue of JSOT : 1) Yairah Amit of Tel Aviv University writes on “Progression as a Rhetorical Device in Biblical Literature.” The concept is fairly simple: He’s pointing to places where, in narrative or speech, the biblical writers list a . . . . Continue Reading »
Back to reflections on post-modernism: It seems that Freud, not Nietzsche, is the really grandfather of the movement, though, not unexpectedly, some sons and grandsons efface his memory and resist his influence (not all, of course). . . . . Continue Reading »
On courtly love: The basic shift is from the ancient and early medieval view that eros sapped and vitiated virtus to a belief that eros was a condition of the possibility of virtus and valor. This is, as Lewis said, a seismic shift in sensibility, one that we still do not quite understand. . . . . Continue Reading »
Jouette Bassler’s 1984 article “Divine Impartiality in Romans” ( Novum Testamentum ) present structural arguments for saying that the section beginning in Rom 1:16-18 runs through the middle of chapter 2. This is evident from the repetition of the verb prasso in 1:32 and again in . . . . Continue Reading »
It’s not at all accidental that postmodernism takes its rise in the mid-1960s. Bloom wrote the first draft of the anxiety of influence in 1967, and revised it over several years before its initial publication in 1973. Derrida’s annus miraibilis was 1967, which saw the publication of . . . . Continue Reading »
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