Beyond Secular Order: The Representation of Being and the by John Milbank

By John Milbank

Beyond Secular Order is the 1st of a two-volume paintings that expands upon popular theologian John Milbank’s cutting edge try and comprehend either theology and sleek notion began in his formerly released vintage textual content Theology and Social Theory

  • Continues Milbank’s leading edge try and comprehend either theology and smooth concept began in Theology and Social Theory – thought of a vintage paintings within the improvement of systematic theology
  • Authored by way of one of many world’s such a lot influential and extremely popular modern theologians
  • Draws on a sweep of principles and thinkers to argue that sleek secularism is a kind of Christian heresy that built from the center a long time and will purely be triumph over by way of a renewed account of Christendom
  • Shows how this heresy may be remodeled right into a richer mixture of faith, modernity and politics
  • Reveals how there's a primary homology among sleek rules approximately ontology and information and sleek rules approximately political motion, expressed in either thought and practice

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Extra resources for Beyond Secular Order: The Representation of Being and the Representation of the People

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25 In all four cases one has a new set of philosophical theses which dictate the entire consequent course of modern philosophy – as several of the major historians of philosophy now agree. But, in all four cases also, it is arguable that the fundamental reasons for the adoption of these theses were theological. (a) Univocity First of all, as regards univocity, Ibn Sina (Avicenna in Latin usage) and later Scotus were concerned not just with questions of logic but with the security of proofs for God’s existence which, in order to be fully apodeictic, can be held to require a stable middle term.

117–120. See also Michel Serres on Lucretius’s moral purposes in The Birth of Physics, trans. Jack Hawkes (Manchester: Clinamen Press, 2000), 165–192, especially 176 on the clinamen. 1 On Modern Ontology 21 Thus even the antique materialists were not trying to adjust their spiritual outlooks to awkward natural facts, but rather were searching for an account of nature that would allow for an experience of beatitude for the individual in this life – omitting the more political, relational and hyper-cosmic perspectives of the Academic tradition which Christianity later greatly ­ augmented.

B) Representation Secondly, as regards knowledge by representation, the new model was much encouraged by Scotus’s view that one can formally distinguish the divine intellect, as representing truth, from the divine being, which enjoys a certain metaphysical primacy. It was especially in relation to the paradigmatic model of divine knowledge that Scotus distinguished the esse objectivum of known being as something ‘caused to be known’ by God and as intending a represented object, from the esse formalis of the actual representation itself.

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