Free PDF The Monstrosity of Christ: Paradox or Dialectic? (Short Circuits), by Slavoj Žižek
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The Monstrosity of Christ: Paradox or Dialectic? (Short Circuits), by Slavoj Žižek
Free PDF The Monstrosity of Christ: Paradox or Dialectic? (Short Circuits), by Slavoj Žižek
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Review
"In this dazzling dialogue, Zizek and Milbank change words and cross swords, until the point where both recognize that Christ and Hegel, in their monstrosity, look very much alike. A phenomenal achievement!"--Catherine Malabou, Maitre de Conferences, Philosophy Department, Universite Paris-X Nanterre"The contemporary return to the theological most dramatically occurs in this book, as Zizek fully realizes his earlier Hegelian and Lacanian theological work, a work that Milbank can essentially know as a uniquely modern expression of nihilism. Nonetheless Milbank enters into a genuine theological dialogue with this nihilism, and a truly new theological discourse occurs. This effects a paradoxical union between orthodoxy and heterodoxy, and between radical orthodoxy and radical heterodoxy, which is perhaps the deepest motif of the contemporary return to the theological."--Thomas J. J. Altizer, author of "Godhead and the Nothing"
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Review
In this dazzling dialogue, Zizek and Milbank change words and cross swords, until the point where both recognize that Christ and Hegel, in their monstrosity, look very much alike. A phenomenal achievement!―Catherine Malabou, Maître de Conferences, Philosophy Department, Université Paris-X Nanterre
Read more
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Product details
Series: Short Circuits
Paperback: 320 pages
Publisher: The MIT Press; Reprint edition (February 25, 2011)
Language: English
ISBN-10: 0262516209
ISBN-13: 978-0262516204
Product Dimensions:
6 x 0.8 x 9 inches
Shipping Weight: 14.4 ounces (View shipping rates and policies)
Average Customer Review:
3.6 out of 5 stars
10 customer reviews
Amazon Best Sellers Rank:
#581,249 in Books (See Top 100 in Books)
ORTHODOXY AND POSTMODERN THOUGHT, POSSIBLE? - "YES"John Milbank gives us a well-researched an all-inclusive presentation of an orthodox alternative to the neo-left Hegelians of postmodern philosophy and theology. Quite a bit impressed me, but I'll touch on a few highlights:1. First, he presents his position within the neo-left context of Hegel's psychology and addresses each component of this context. This is important for an adequate debate and comparison.2. His approach is systematic, but be prepared for extensive discourse and elaboration on the views he is opposing. Sometimes these run a little long.3. He will not specifically explain the existential qualification of the unconscious by Kierkegaard , as opposed to Sartre on the left; but this is his stance.4. He presents very organized sub-sections: externality, the unconscious, the realm of consciousness, positing, and mediation. For example he gives you externality as: workspace, horizon, and naming; and consciousness as: workspace, horizon, and naming also. Therefore , the subjective and the objective can be directly correlated.5. He also is very precise when discussing positing as God willing himself. He articulates 7 precise steps which will pass through the unconscious, not just cognition.6. Mediation of beauty is a Masterpiece of its own, combining disclosure and judgment.7. Defining the motivational set in the explored unconscious will require using Augustine and Schelling to deconstruct the deconstructionists.Although, not favorable toward Hegel (which I expected); I would still say that I truly appreciated such an informed and inclusive presentation. You cannot ignore him. In fact you will, of necessity integrate some of his ideas - "beauty", for example.Milbank is such a profound and obviously hard-working scholar; that I cannot help but highly recommend this volume to you. Orthodox or not; you need this presentation. His section runs about 124 pages (a small book of its own).
Great book - Z and M lay out their positions so clearly a confessor couldn't ask for more. I shall not recap the debate but throw in some of my own thoughts, for what they're worth, in the hope that they help clarify for those who has already read the book. If you haven't read the book - do so - it is well worth the small effort.1. Dialectic involves resolving analytic contradictions. Thesis X - and antithesis (not X) form a classic analytic contradiction that resolve themselves through the process of the dialectic to a larger perspective of the world. This activity is strictly within the Kantian Idealist framework - the movement involved is the processes of the empty cogito - and hence firmly Cartesian.Paradox is NOT an analytic contradiction but empirical facts or events that the cogito trips over and must take account of. As such it is NOT purely analytic or Kantian Idealist. This is my understanding as to why Milbank considers Zizek's Hegelianism to be "too conservative and Cartesian".2. The Zizekian "abyss" is the end point of the "Via Negativa" process of Theology, which predates modernism, late-stage-modernism or post-modernism (whatever you want to call it) by centuries but yet is the basic, though unrecognized, program of modernism. The Milbankian conception, for me is closely related to the "Via Positiva".In the Via Negativa, the main activity to show what god is NOT; to separate the sacred from the profane, to prove how things and customs and traditions and people are NOT divine or sacred but in fact their opposite. It casts god out of the world, out of our souls and ultimately the universe itself. God becomes distinct from all things, beings and attributes and becomes "just a word". So the correct attitude of one engaged in Via Negativa when confronted with a painting or music or any art is the iconoclastic one - to deny the religious aspect of such things and in fact to place them in opposition to the sacred or the transcendent. Thus all things become "merely human" and trapped in the concreteness of the pragmatic, finite world - and as such - simply objects of economics for exchange.This impenetrable wall between the secular and the sacred set up and sustained by the Via Negativa marks the world of both the atheist and the fundamentalist. For the atheist, the only thing in the sacred domain is the empty-set - a void - an inexpressible which pragmatically, therefore, does not exist. Similarly for the fundamentalist - since the sacred is inaccessible, the only way the sacred exists is in a concretized and static human artifact form - as words on paper. All three monotheisms have their "sola scriptura" - which rather than identifying god beyond words - in fact codifies and constructs god within the human Lacanian Symbolic realm. That's why atheists and fundamentalists are sometimes both referred to as "a-gnostics".In Via Positiva, there is no separation between the secular and sacred. Here the correct attitude of being human is not commerce but worship. In recognition of our finitude, all things are viewed not as obstacles but as pointers or invitations to the transcendent. Art becomes sacramental rather than an ironic stance. The world and everything in it contains a unseen hook and an invisible line which is long enough to let us wander to the ends of the world, and still to bring us back to the transcendent with a twitch upon the thread.3. For me, its also a simple matter of aesthetics. Zizek advocates that since god is not, but an abyss, an unfathomable void - that only the person qua abyss is truly in the image and likeness of god.Now I'm not opposed to "the abyss" or The Real, or whatnot. In fact I'll pay good money on tickets to see a really good abyss. I'm even dutifully grateful for the freedom that the pure contingency of the abyss gives us.Its just that Zizek's "the Abyss" can only be viewed as the final point of collapse of an exhausted late-stage modernism, having reached its final dialectical and deconstructive omega point. It can go no further - RIP.Conversely, I delight in the green shoots and renewed life of the return of philosophy to theology, Augustinian in particular - to a univocal understanding of the lived-in world. In their rejection of the "supernatural", late-stage modernism has denied us the world as it is and only left us with the "subnatural" - a few mathematical equations here and there - and the abyss.
If you are a Hegelian and like Zizek's work, this volume has your name on it. I loved Zizek's first essay, and liked the second. The Milbank piece is a waste of time, in my opinion, but it serves at least as a good foil for the response essay.Zizek continues a theme in his later texts, like The Puppet and the Dwarf, namely the meaning and significance of Christianity. His approach offers the materialist or atheist an alternative to the mundane crude materialism of Harris and Dawkins. Zizek argues in favor of the internal transcendence that he finds in Hegelian dialectic, and the not-all of Lacan.
I can't believe that the footnotes in this book are NOT linked..... This is very, very, very bad....
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