By Steven Shakespeare
Is the confirmation or intensification of lifestyles a cost in itself? Can lifestyles itself be suggestion? This ebook breaks new floor in spiritual and philosophical pondering at the idea of lifestyles. It captures a second during which such pondering is regaining its strength and charm for students, and the relevance of proposal to social, cultural, political and non secular dilemmas approximately how and why to stay. Bringing jointly unique contributions by means of hugely individual authors within the box of continental philosophy of faith, together with John Caputo, Pamela Sue Anderson, Philip Goodchild, Alison Martin and Don Cupitt, this e-book has a forte in keeping with its refusal to take a seat simply inside both secular philosophical or theological ways. the idea that of existence mobilises a pondering that crosses slim disciplinary barriers, while protecting philosophical rigour.Three sections discover a few of the dimensions of the query of existence: 'The Politics of Life'; 'Life on the Limits of Thinking'; and 'Life and Spirituality'. This publication may be of curiosity to a large diversity of readers within the humanities, quite to philosophers, theologians, cultural theorists and all these drawn to philosophical or theological debates at the proposal of existence
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Additional info for Intensities: Philosophy, Religion and the Affirmation of Life
In the second philosophy of life offered by Cupitt, then, life is God. On the one hand, the love of life is the love of God and, on the other, the love of God or neighbour is ‘generalized without limit until it becomes the love of all life’. This more ‘advanced’ philosophy of life would, then, become a religion of life, a ‘religion of ordinary life’ that Cupitt sees as becoming the 18 Intensities ‘effective religion of ordinary people’. It consists not so much in the interiority of the contemplative life, but in the exteriority of the expressive life, a solar life in which we come out, giving out and giving over our lives to others in a living-byself-giving and a living-by-dying, just as the sun ‘lives by expending itself’.
13–26. 47 Luce Irigaray, An Ethics of Sexual Difference, trans. Carolyn Burke and Gillian C. Gill (London: Athlone Press, 1993), pp. 117–29. 49 Like the Father-Son God who is the absolute for the (love) relations of male subjects in Christianity, Irigaray’s deification of the mother-daughter becomes the absolute for the (love) relations of female subjects in her theologizing. Together the male and female theologizing of sexual stereotype privileges two sexes and so heterosexuality. The dialectical ‘logic’ of Irigarayan sexual difference, with male and female divinities, does not eradicate the Other from its separate sphere of life.
The critical question is whether the French (Kojèvean) reading of the struggle between the same and the other – as a paradigm of post-Hegelianism for twentieth-century French intellectuals – is successfully broken and undermined by Beauvoir in pointing to a simple fact: the ‘failure’ of woman to create her own Other. In fact, we find that a political debate about otherness in French feminist philosophy becomes apparent in Kojève, Beauvoir, Irigaray and Le Doeuff, but each responds in their own distinctive ways to the dialectic of same and other.