By John D. Caputo

On the middle of the present surge of curiosity in faith between modern Continental philosophers stands Augustine's Confessions. With Derrida's Circumfession consistently within the history, this quantity takes up the provocative readings of Augustine by means of Heidegger, Lyotard, Arendt, and Ricoeur. Derrida himself presides over and reviews on essays by way of significant Continental philosophers and across the world famous Augustine students. whereas reports on and approximately Augustine as a thinker abound, none technique his paintings from one of these uniquely postmodern perspective, displaying either the continued relevance of Augustine and the spiritual resonances inside postmodernism. Posed on the intersection of philosophy, theology, and non secular stories, this publication might be of curiosity to students and scholars of Augustine in addition to these drawn to the invigorating dialogue among philosophy, faith, and postmodernism.Contributors comprise Geoffrey Bennington, Philippe Capelle, John D. Caputo, Elizabeth A. Clark, Hent de Vries, Jacques Derrida, Jean Bethke Elshtain, Richard Kearney, Catherine Malabou, James O'Donnell, Michael J. Scanlon, and Mark Vessey.Indiana sequence within the Philosophy of faith -- Merold Westphal, basic editor

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Extra info for Augustine And Postmodernism: Confession And Circumfession (Indiana Series in the Philosophy of Religion)

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I confess something, a crime, and my confessing a crime means that I am not one with my crime, so I exonerate myself from the crime when I confess. I am who I am, so if I’m able to con- Confessions and “Circumfession” 33 fess, that means that first I’m different from—here is the question of memory— the one who committed the crime. So “I” don’t confess. If I am able to confess, I don’t confess. That’s why the question of the “I” is essential. Perhaps there is confession, but if there is confession, no one would be entitled to sign the confession.

This remains for me a wound! It meant something, which counts in my life! The fact is that it did happen, but it looks like an exercise, a quotation in a genealogy of literary genres. That’s why it is at the same time sincere, brutal, and at the same time a literary experiment. My suspicion is that St. Augustine opened the history of this genre, and I was interested in this origin, too. Now, of course, if I try to remember something that I do not remember, the reason why I’ve chosen this text [Augustine’s Confessions] is probably because in this seminar I was referring not only to milk but to tears.

Circonfession,” p. 188; “Circumfession,” pp. 201–202. 3. “Circonfession,” pp. 27–28; “Circumfession,” pp. 245– 46. 4. Jacques Derrida, “Un Ver à soie,” in Hélène Cixous and Jacques Derrida, Voiles (Paris: Galilée, 1998); “A Silkworm of One’s Own,” in Hélène Cixous and Jacques Derrida, Veils, trans. : Stanford University Press, 2001). two Confessions and ‘‘Circumfession’’ A Roundtable Discussion with Jacques Derrida Moderated by Richard Kearney Richard Kearney: You are all very welcome to this final session of this third conference on Religion and Postmodernism.

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