After the Death of God by Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W
By Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W
John D. Caputo is Thomas J. Watson Professor of faith and arts and professor of philosophy at Syracuse collage and the David R. cook dinner Professor Emeritus of Philosophy at Villanova college. His most modern books are The weak spot of God: A Theology of the development and Philosophy and Theology. Gianni Vattimo is emeritus professor of philosophy on the collage of Turin and a member of the eu Parliament. His books with Columbia collage Press are Christianity, fact, and Weakening religion: A discussion (with René Girard), no longer Being God: A Collaborative Autobiography, Art's declare to fact, After the dying of God, discussion with Nietzsche, the way forward for faith (with Richard Rorty), Nihilism and Emancipation: Ethics, Politics, and the legislations, and After Christianity. Jeffrey W. Robbins is affiliate professor of faith and philosophy at Lebanon Valley collage.
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They never know everything. Those familiar with the hermeneutical tradition know that this is the point where Heidegger’s objection to metaphysics begins—namely, in the decision to be objective, we cannot help but assume a definite position, de-fined, in other words, a point of view that limits, but also helps in a decisive way, our encounter with the world. While Heidegger’s critique of metaphysics begins here in the critique of the metaphysical definition of truth as an objective datum, his critique also moves beyond this point in its eventual focus on the ethical-political nature of metaphysics, the “rationalization” of modern society against which the vanguards during the first part of the twentieth century were fighting.
If any of this were different, not only would we not understand each other, but we would not even have the possibility of understanding each other. And, further, these criteria and this paradigm have not been invented from scratch. On the contrary, we have inherited them. Again, this is interpretation: being inside a situation, facing it not as someone who comes from Mars but as someone who has a history, as someone who belongs to a community. There are some people who believe that to study physics is not to study the truth of physics, but to learn the secret skills and practices and to endure the various rites of initiation, like an athlete getting in shape or an initiate becoming a member of a secret society.
Perhaps the Grand Inquisitor was right—we human beings cannot be trusted. We must be directed and ruled. We must be fed and clothed. And if not by the church, then by whom? And even if the church has lost its way, who among us is really willing to follow the way of the cross? Therefore, when the Grand Inquisitor speaks, we hear his sadness, pathos, and even resignation. Ecce homo—“behold the man”—the one who betrays his true love, the one who suffers for our sakes so that in our weakness we might be saved, the one who knows the truth while the rest of us live by our illusions.