Adorno sees disinterestedness as a necessary stage in the development of aesthetic experience, but says that it has to be transcended by a recognition of the “interest inherent in disinterestedness.” Disinterestedness applies only to certain kinds of works, he says. Try reading . . . . Continue Reading »
Adorno writes that enjoyment is not the be-all of art. Certainly it isn’t for the producers of art: “If you ask a musician if he enjoys playing his instrument, he will probably reply: ‘I hate it’ . . . People who have a genuine relation to art would rather immerse . . . . Continue Reading »
Soteriology is eschatology, and that means soteriology has to have an already/not yet structure. Rejecting either justification by faith or judgment according to works breaks the bond of eschatology and soteriology. Another way to say this is soteriology is about what happens in . . . . Continue Reading »
Commenting on the “seal” in Song of Songs 4:12, Luther writes, “In the same way we Christians are now sealed by the Word, Baptism, and the Sacramental of the Altar, by which we are distinguished from all other races, not just before the world, but rather in God’s own . . . . Continue Reading »
In his classic essay on the “work of art in the age of mechanical reproduction,” Walter Benjamin made some trenchant observations on the way film affects actors and audiences. Importantly, he believes these effects are not the result of some perversion of the medium of film, but . . . . Continue Reading »
Paul Niskanen has an insightful analysis of Genesis 1:27 in the latest JBL . He starts with the question of whether Barth’s view that the image of God is found in relationality and specifically in sexual difference has any exegetical support. He reviews the current discussion, and . . . . Continue Reading »
Ouch! Schaeffer again, this time on Heidegger’s interpretive methods: “Paraphrase, translation, dismantling of the syntax, making the text autonomous with regard to the concrete subject who utters it, absolute silence regarding the poetic form: to these five characteristics we . . . . Continue Reading »
Still further evidence that a) Hegel can’t get away from Kant’s pietism and b) Hamann would have been as right about Hegel as he was about Kant. Jean-Marie Schaeffer writes of the impact of the incarnation on history: “it is through God’s becoming man, through the life . . . . Continue Reading »
Andrew Bowie ( Aesthetics and Subjectivity : From Kant to Nietzsche ) challenges the typical postmodern characterization of modern philosophy by highlighting music. Heidegger views “the growth of the importance of music in modernity as grounded in an attitude to art based just upon . . . . Continue Reading »
Esau is a “hairy man” ( sa’iyr ), something we learn only when Jacob dresses himself in goat hair to approach his father (Genesis 27:11, 23). Jacob becomes a hairy one, subbing in for his brother. The only other use of the word in Genesis is in 37:31, where it describes the “kid” killed . . . . Continue Reading »
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