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Post-Hegelian Becoming: Religious Philosophy as Entangled Discontent

Post-Hegelian Becoming: Religious Philosophy as Entangled Discontent Post-Hegelian Becoming: Religious Philosophy as Entangled Discontent Gary Dorrien ealistic theologies are keyed to what is said to be actual, reading knowl- edge of God and the aims of ethical action from the given. Idealistic Rtheologies are keyed to claims about truths transcending actuality. I am opposed to lifting realistic actuality above idealistic discontent, even as I acknowledge that idealism poses the greater danger. A wholly realistic theol- ogy would be a monstrosity, a sanctification of mediocrity, inertia, oppression, domination, exclusion, and moral indifference. Christianity is inherently ideal- istic in describing the being or movement of spirit as the ultimate reality and in holding to transcendent moral truths. But an idealistic theology lacking a sense of tragedy, real-world oppression and exclusion, and the danger of its own prideful intellectualism would be worse than the worst theological realism. The only kind of idealism that interests me is liberationist—privileging the critique of oppression, linking tragedy with the struggle for justice, expressing idealistic discontent, and admitting what it does not know. Religious thinkers rely on metaphors, symbols, and/or analogies to signify things beyond our grasp. Some rely on poetic metaphors, creating new meanings by saying one thing to mean something else. Some http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png American Journal of Theology & Philosophy University of Illinois Press

Post-Hegelian Becoming: Religious Philosophy as Entangled Discontent

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Publisher
University of Illinois Press
ISSN
2156-4795

Abstract

Post-Hegelian Becoming: Religious Philosophy as Entangled Discontent Gary Dorrien ealistic theologies are keyed to what is said to be actual, reading knowl- edge of God and the aims of ethical action from the given. Idealistic Rtheologies are keyed to claims about truths transcending actuality. I am opposed to lifting realistic actuality above idealistic discontent, even as I acknowledge that idealism poses the greater danger. A wholly realistic theol- ogy would be a monstrosity, a sanctification of mediocrity, inertia, oppression, domination, exclusion, and moral indifference. Christianity is inherently ideal- istic in describing the being or movement of spirit as the ultimate reality and in holding to transcendent moral truths. But an idealistic theology lacking a sense of tragedy, real-world oppression and exclusion, and the danger of its own prideful intellectualism would be worse than the worst theological realism. The only kind of idealism that interests me is liberationist—privileging the critique of oppression, linking tragedy with the struggle for justice, expressing idealistic discontent, and admitting what it does not know. Religious thinkers rely on metaphors, symbols, and/or analogies to signify things beyond our grasp. Some rely on poetic metaphors, creating new meanings by saying one thing to mean something else. Some

Journal

American Journal of Theology & Philosophy – University of Illinois Press

Published: Aug 5, 2020

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