How can one think and name an inconceivable and ineffable God? Christian mystics have approached the problem by speaking of God using "negative" language—devices such as grammatical negation and the rhetoric of "darkness" or "unknowing"—and their efforts have fascinated contemporary scholars. In this strikingly original work, Thomas A. Carlson reinterprets premodern approaches to God's ineffability and postmodern approaches to the mystery of the human subject in light of one another. The recent interest in mystical theological traditions, Carlson argues, is best understood in relation to contemporary philosophy's emphasis on the idea of human finitude and mortality.
Combining both historical research in theology (from Pseudo-Dionysius to Aquinas to Eckhart) and contemporary philosophical analysis (from Hegel and Nietzsche to Heidegger, Derrida, and Marion), Indiscretion will interest philosophers, theologians, and other scholars concerned with the possibilities and limits of language surrounding both God and human subjectivity.
This book, the first English-language monograph on William of Auxerre, traces the motif of the spiritual senses through his Summa Aurea, using it as an illuminating and unifying lens through which to appreciate his theology
Moses Mendelssohn University of Illinois Press, 2012 Library of Congress BM610.M46 2012 | Dewey Decimal 193
Moses Mendelssohn (1729–1786) was the central figure in the emancipation of European Jewry. His intellect, judgment, and tact won the admiration and friendship of contemporaries as illustrious as Johann Gottfried Herder, Gotthold Ephraim Lessing, and Immanuel Kant. His enormously influential Jerusalem (1783) made the case for religious tolerance, a cause he worked for all his life.
Last Works includes, for the first time complete and in a single volume, the English translation of Morning Hours: Lectures on the Existence of God (1785) and To the Friends of Lessing (1786). Bruce Rosenstock has also provided an historical introduction and an extensive philosophical commentary to both texts.
At the center of Mendelssohn's last works is his friendship with Lessing. Mendelssohn hoped to show that he, a Torah-observant Jew, and Lessing, Germany's leading dramatist, had forged a life-long friendship that held out the promise of a tolerant and enlightened culture in which religious strife would be a thing of the past.
Lessing's death in 1781 was a severe blow to Mendelssohn. Mendelssohn wrote his last two works to commemorate Lessing and to carry on the work to which they had dedicated much of their lives. Morning Hours treats a range of major philosophical topics: the nature of truth, the foundations of human knowledge, the basis of our moral and aesthetic powers of judgment, the reality of the external world, and the grounds for a rational faith in a providential deity. It is also a key text for Mendelssohn's readings of Spinoza. In To the Friends of Lessing, Mendelssohn attempts to unmask the individual whom he believes to be the real enemy of the enlightened state: the Schwärmer, the religious fanatic who rejects reason in favor of belief in suprarational revelation.
Reading some of the best-known Torah stories through the lens of transgender experience, Joy Ladin explores fundamental questions about how religious texts, traditions, and the understanding of God can be enriched by transgender perspectives, and how the Torah and trans lives can illuminate one another. Drawing on her own experience and lifelong reading practice, Ladin shows how the Torah, a collection of ancient texts that assume human beings are either male or female, speaks both to practical transgender concerns, such as marginalization, and to the challenges of living without a body or social role that renders one intelligible to others—challenges that can help us understand a God who defies all human categories. These creative, evocative readings transform our understanding of the Torah’s portrayals of God, humanity, and relationships between them.